i retnte h sat we a PY ‘nm nema IN Cres dae a bers “ me aN Te Reese his Peco wat en ea A pe heen ne ah at Fad a rd aS a ” SIN Hay aba ah eh 8 ht ALA AA AN ln 6A OA THAN EN AY @ In ay ena aa rae SE OI NAAT Fe aaede AND EO AN oN eh Ay ehh . een’ Pee ia ay ae rn Tht sth team eit Mee: has cameras Ain thiMnt ry Pati EN EUAE AN NY ALAN oh TN IAMS CN LN PENNE ALE ELE IA, Sorters Aah ttl = =k Sei shag NSE dE NRA A ea an ND IRR GEIS TR IE: TEMS SOIR ST BI a Eee OL & sips eciainb SELF ES BV 85) Geo L845 Gunning, Peter, 1614-1684. The Paschal or Lent fast, apostolical and perpetual Digitized by the Internet Archive in 2009 httos://archive.org/details/paschalorlentfasOOgunn Tt, a te fy } ge ' AN vy vy, ut is ik . yan i : A i : a | : i} i Me va ( : ; y | i n vi ’ on , | : ne fl i ‘ : ; Me ee | } x i} H Me Ue an fy : i ey te ‘a i Aine at » ey an, r ae \ in i ary i a Por ‘ i RN oe ad ; : iV 2) Ae Mf ' BISHOP GUNNING ON THE PASCHAL OR LENT FAST. re 7 / R =a THE PMUSCHAL OR LENT FAST APOSTOLICAL AND PERPETUAL, .—~ AT FIRST DELIVERED IN he Er Re ME Or N PREACHED BEFORE HIS MAJESTY IN LENT, oa. AND SINCE ENLARGED. * ii WHEREIN THE JUDGMENT OF ANTIQUITY IS LAID DOWN. PUBLISHED BY HIS MAJESTY’S SPECIAL COMMAND. WITH AN APPENDIX, CONTAINING AN ANSWER TO THE LATE PRINTED OBJECTIONS OF THE PRESBYTERIANS AGAINST THE FAST OF ‘LENT. fe BY, \ PETER GUNNING, D.D. SOMETIME REGIUS PROFESSOR, CHAPLAIN IN ORDINARY TO HIS MAJESTY, AND MASTER OF ST. JOHN’S COLLEGE, CAMBRIDGE. A NEW EDITION. OXFORD: JOHN HENRY PARKER. M DCCC XLY. oxrbmns oh (t=O ite?) PRINTED BY J, SHRIMPTON. ADVERTISEMENT. In the present edition of Bishop Gunning’s Sermon on the Paschal or Lent Fast, the references have been carefully veri- fied, and Indexes added. In preparing the Work for the press in its present form, the Editor has not attempted to present it in a perfectly modern dress, or to rob it of the characteristics which con- nect it with the period of time when it first appeared. It being manifest that the composition would bear marks in every page of the date to which it belongs, the spelling of proper names and the like has been allowed to remain, and with such variety also as appears in the original Work. In the new matter, the headings of the pages, namely, and the Indexes, modern rules have of course been observed. The best thanks of the Editor are due to the Librarians of the Bodleian Library for their unwearied kindness in assisting him throughout with their instructions and advice. Oriel College, July, 1845. GUNNING. b | . ene aunty Bae ' ay = Be a nie. 2 le es = Vals lie «St Te pari kh fives } OY eee OE a vye mite ; Ti) ih OP at cece) bg ett at aie oe ie) Mi Hi gi y Ai Uparied ai! i id oh oe “jh ple in a ee » aT Po ee ihe vy 3 LD sect ie ; . wk oe Ci ae Fi tia > i edahh alas (era eins 1 ssf j } Wie. Nant : Se “ia ay i” ‘¢ , ; Pile Baik a is fowin ai. TF ‘in vad alte paar ea yee ee yo ia ae min at ie Cer we a ‘ a ee er, ert Naw oc holed | Viet sith Abs WA la. i “—e= , yes c ~ . 1 = eS Hic aia CONTENTS. Page Epistle Dedicatory ‘ . ; : : pe Sermon : : : : e 1—179 Analysis of the text . - : é 1 The author’s proposition concerning fie igaeyaice of Lent . 5 alte! Proof of it, 1. direct and simple - - : - 6 all, 2. indirect and complex. : - : 5 tht Counter-evidence considered . - - : : et Notice of objections . : é : . : LLG Rules of fasting : - : : ; 4.) Commendations of fasting in ancient writers. - . . 160 Reasons for these commendations - . : : Les Appendix. Ch.i. Ofthe Church’s Fasts in general. : 183 Ch. ii, The distribution of the Fasts of the Church into their senendh kinds, in respect of their institution - - 185 Ch. iii. Of the several Fasts of the Church, or also other vanes Fasts, as to their measure of time 195 Ch. iv. How the Paschal or Lent Fast is, as hath Bech eae apostolical ; ° ° 200 Ch. vy. Of that much agitated text of irene s Epistle to Victor its true import, and an answer to the Presbyterians’ pre- tence of advantage from this place : . 212 Ch. vi. In what regard the forty days of the Guadapesmaa, were of Apostolical recommendation, and in what regard of Eccle- siastical constitution - . 232 Ch. vii. An answer to the objections of the Picabyiesa fori pre- tence of some ancient Ecclesiastical writers, in the 65th, 66th, and 67th pages of their Grand Debate in 4to. . 252 Ch. viii. An answer to the other objections of the Presbyterians, and to their pretence from an Act of Parliament ; 276 Ch. ix. The Judgment which the ancient Fathers made of such as opposed the Church’s set Fasts or Feasts, and par- ticularly this Paschal or Lent Fast ; ‘ . 294 vill CONTENTS. Ch. x. The judgment of the right reverend fathers in God, Launcelot Andrewes bishop of Winchester, and John Cosin the present lord bishop of Durham; also, in some measure, of the most reverend father in God archbishop Whitgift, and bishop Mountague : Table of names of the chief days of Lent, &c. List of Editions referred to Index of Texts General Index 296 301 307 311 315 y U 2, @ Y & \3 VR wey Ore E oN On Xx Nes ts HIS MOST EXCELLENT MAJESTY OUR SOVEREIGN LORD CHARLES THE SECOND, BY THE GRACE OF GOD, THE MOST HIGH AND MIGHTY MONARCH OF GREAT BRITAIN, FRANCE, AND IRELAND, Wc. MOST GRACIOUS AND DREAD SOVEREIGN, Tue subject matter of this discourse, the holy Fast of Lent before Easter, which hath always been a sacred solemnity of your royal court, and hath for nineteen years (one whole cycle of those solemnities) been driven hence together with your Majesty, and at length by the blessed hand of God together with your sacred Majesty restored unto us, was forthwith by your pious care in its first periodical return owned in your royal proclamation and example the last year, and by your meanest subject and servant maintained in a discourse preached before your Majesty. But the same ob- servance of Lent was forthwith in the same week, by a nameless and false pamphlet scattered at the very gates of your court, maligned and opposed ; and became soon after matter of deliberate contest and debate*, as part of that which was thought fit to be excepted to in the public Liturgy or Common Prayer Book, and propounded by some to be altered. The depending of which debate and contro- versy, and the employment, which by your Majesty’s gracious commission I had part in, to consider of that, with many « At the Savoy. x The Epistle Dedicatory. other particulars in the Common Prayer Book, and the ex- pectation of the utmost which could be brought against that primitive and religious fast, which lately now we have re- ceived in print; hath necessitated this discourse (delivered at first in a sermon in your royal chapel, and by your Ma- jesty commanded to be published, and by the warrant of your permission since enlarged) to choose rather to expect the beginning of this Lent, than to appear at the ending only of the former. It now, not unseasonably, as I hope, presents itself to your sacred hands, and flies to your royal protection, who are most truly the defender of that holy faith whereof this and other solemnities of the Church are the fence and mound. The royal Constantine, in whom first God did most eminently fulfil His holy promise of giving to His Church kings to be her nursing fathers, began that course with which your sacred Majesty set forth; writing unto all the Churches in his empire, and that undoubtedly from the advice of the first and most sacred Ccumenical Council of Nice, then sitting, for the religious and uniform observation of the holy feast of Easter with the »appointed fasts that precede it. In which his imperial letters he did in- struct the Churches of his empire, “that® this holy solemnity of Pasch, as comprising both the feast and fast, had from the very first day itself wherein our Lord did suffer upon the cross, been in the Church ever observed unto that present year;” and for the years following, no adversary will or can deny it to have continued. How after that example your Majesty’s own royal ancestors have even in ancient ages preserved here and transmitted to posterity this holy feast and fast, is in part shewn in the following treatise; and the ages to come shall not be silent of your Majesty’s princely piety herein. What Athenagoras, a primitive apologist for > ‘Opiopeévas vnorelas he calls them. lib, i. c. 9. [vol. iii. p. 771.] Socrates, ° Euseb. lib. de Vit. Constantin. c. lib. i. ¢. 9. [p. 33.] 16, 17, 18. [vol, i. p. 586.] Theodoret. The Epistle Dedicatory. XI our Christianity’, prayed unto Almighty God for the em- perors Aurelius, Antoninus, and Commodus, we with in- finitely greater reason pray for your sacred Majesty, the most Christian Catholic defender of our holy faith and Church, pouring out supplications [on our fasts and feasts, and all other days] for your Majesty’s happy reign over us, that according to your most just rights, the father to the son may ever continue to transmit your kingdoms (with your piety), that your royal dominions may be more and more extended, and all prosperous success ever follow you, that we living a godly, quiet and peaceable life, may readily and cheerfully serve and obey you; so prayeth your sacred Majesty’s most humble and loyal subject and chaplain, PETER GUNNING. « Legat. pro Christianis in fine. [p. 80. ] : Ya uy i oe es . eo ere) ALi liad i . fre ss: $3 ic a4 a Li, a ie here: ca ff iba = ot) ee t Pe ay eno eg ae ' 4 was spay loeb ny , ibaa ath va “a wil Tages ty i (GaN = Pe Pee eed ps Tale ~ ei ays . é fi) a) re 1« v co Fn hie Bea cr A vi YAN i ay ay ~ 1 ne GON a th 5° as ee he hy NBS, ih fete CaN SM .eirnee Aa i" af ed pth Be mt: 4 ce ; foo fi, MeO N. St. Luke vy. 35—38. But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those days. And He spake also a parable unto them, No man putteth a piece of a new garment upon an old: if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. Tue Scribes and Pharisees, saith St. Luke; St. John’s dis- ciples, saith St. Matthew; St. John’s and the Pharisees’ disci- ples together, saith St. Mark; came to our Saviour, and by way of exception said, “ Why do the disciples of John and of the Pharisees fast often,” (770A a, 7uKva) “but Thine fast not ?” They did not, because they could not say, “ but Thou fastest 2not.” Not the devil himself might deny, what he had felt, that the Lord had (as John himself had not at any time, and Moses and Elias but by His strength) fasted forty days and forty nights. His frequent exercise of fasting is witnessed in two mystical Psalms understood of Christ. “The zeal of T hy Ps.69.9,10. house hath even eaten me, &c. I wept and chastened myself with fasting, and that was turned to my reproof.” And, “ My Ps. 109. knees are weak through fasting, my flesh is dried up for want 7” 7* of fatness; I became also a reproach unto them.” The con- text of which verses, and the ancient Fathers’ commentaries on those Psalms, are our warrant that David in spirit spake them of Christ. On Psalm Ixix. St. Hilary* thus writeth: “This Psalm contains the prophecy of the sufferings of our * [In Ps. lxviii. § 1, 12. col. 215. 220.] GUNNING. B ver. 21. 2 Our Lord fasted, as was foretold in the Psalms, Lord, where (besides the gall they gave Him to eat, and the vinegar to drink) the abstinence of His fasting was turned to His reproach, when tempted by the devil He is bid turn stones into bread, and carried up into a mountain He is con- tumeliously tempted to worship the devil.” Arnobius® also saith those words are spoken of our Lord Jesus Christ, whom the zeal of God’s house did eat; and His abstinence from eating, receiving nothing forty days and as many nights, was turned to His reproach. St. Hierom® and Theodoret® in the like manner understand the text of Christ’s fasting. The other, Ps. cix. 23, Theodoret® thus understands of Christ, KATETKAN- kota Kal avypunpov Biov (€Budtevoa), of His abstinence and severities to Himself: witness also, saith he, the barley loaves and the ears of corn in His disciples’ hands. St. Hierom! also upon that text, bids such as were conversant in sfasting to be comforted, Siquidem et Dominus hoc Secit.—Non habebat delicias 3 corporis, sed Dei Spiritis.— Tales diligit milites Christus, qui Jejunis vacent.— Quia in jejunio victoria est: “for that the Lord Himself, saith this Psalm, did fast, and was not filled with the delights of the body, but of the Spirit of God; and Christ delights in such soldiers of His which give themselves unto fasting, because such overcome when they fight.” St. Au- gustine® and Bede® confirm this interpretation. So true it is, saith St. Basil‘, that “our Lord Jesus fortified the flesh which He took on Him for us by fasting, and taught us by fastings to overcome.” Ut in sponso nostro investigemus, &c., saith St. Hierom®, that in the « Bridegroom Himself we may see what virtue holy fasting hath.” Howbeit in both those Psalms no sooner is mention made of our Lord’s fasting, but it is added, that it was turned to His reproach. And here in my text His disciples’ not fasting is turned to His reproach. “Why do the disciples of John fast often, and likewise the disciples of the Pharisees, but Thine eat and drink ?” Reprehendenda Jgunt jactantia, saith St. Hierom!: the answer to them might have been a just reproof for not fasting from vain glory. But > [Com. in Ps. Ixviii.] i h [In loe. vol. viii. col. §30.] * [Vol. vii. p. 83.) * St. Basil, Serm. I., Of Fasting. [vol. a [ Vol. i. p. 1076. ] ii. p. 8.] e [Ibid., Pp. 1388.] Kk S. Hierom. Epistola ad Eusto- f (Vol. vii. p, 142.] chium. [not found. & [In loc. vol. iv. col. 1226.] 1 [In Matth. ix. 14; vol. vi. p- 13.] but excuses the disciples for not fasting, 3 our meek and gracious Lord, ovdé tovrous émrutipd, ovde Néyer* ® xevodokot, Kat wepittot” GAA peta érrekelas aTdons adTots diadéyerat, saith St. Chrysostom™ upon the words. He gives them no such rebuke as, “O ye vain-glorious and impertinent persons.” But He who had in much gentleness forborne to command His disciples such severities as Himself practised, with the same lenity returns only this gracious answer, “ Can ver. 34, 35. you make,” &c., together mildly defending Himself and His disciples, (though as yet they fasted not,) and yet the holy 4duty of fasting also; but doing all this by remitting the Pharisees to John’s disciples whom they had brought with them, and advanced their example in the first place, and remitting John’s disciples as it were tacitly to their master John, to something which they might remember John had said unto them, “ Ye yourselves bear me witness that I said, Jon. 3. I am not the Christ, &e. He that hath the bride is the aa bridegroom.” The case was much different betwixt the disci- ples of the law only, (the Scribes and Pharisees, ) yea those of John also, and the disciples of Christ. The law was a school- master of severities, but to bring them unto Christ; John was an harbinger sent by preaching of penance to prepare the way for the Bridegroom; neither’s disciples were the children of the bride-chamber, or the honourable followers of the Bride- groom, but Christ’s only. John came neither eating nor drinking, and sometime the Pharisees therefore say he hath a devil, and now ye upbraid his Lord with John’s disciples and discipline as more divine ; howbeit he that is least among the children of that bride-chamber is greater than John him- self; his office, his honour, his privilege, and assistances greater; what many kings and prophets and righteous men desired to see, and rejoiced in spirit to foresee, but had not with their eyes beheld, the King in His beauty, nor heard His wisdom; and what John your master saw, and told you that he rejoiced to see, and to hear the Bridegroom’s voice, «“ Blessed are their eyes for they see, and their ears for they hear ;” and you have not considered this mysterious marriage of the Church to the Messias, her Maker and Husband, her 5 Redeemer and Spouse. The prophets of old negotiated, invited, and as it were wooed, and searched what and what m [Vol. vii. p. 351.] B2 4 the Bridegroom being with them ; manner of time this blessed season and fulness of time should be, and what the joy of these espousals. The Bridegroom Himself is now come down from heaven in His wonderful incarnation, in His nativity He came forth fairer than the children of men, as a Bridegroom forth of His chamber, - rejoicing (for the love of His spouse) as a giant to run His Mat. 22. 2. course. His coming forth was @ summo celo, “from the highest heaven,” in the hour of the Word’s being made flesh, and His running about is ad summum celum, “to the height of it again,” to the right hand of His Father, in His ascen- sion. Meanwhile the solemn contract and espousals® betwixt Him and His Church is in His present preaching proclaimed. And He spake this parable, “A certain king made a marriage for his son, and he sent forth his servants,” (Wisdom sent forth her maidens,) not fasting now indeed, as that is not seasonable for nuptial invitations, saying, “I have mingled my wine, &c. All things are now ready.” And when those ser- vants for such their employment have scarce time to eat, quarrel you them that they find no season to fast? Sent I am to publicans and sinners a physician, and therefore I eat with them; to My disciples, and as many as receive Me believing on Me, the Bridegroom of their souls, (the expecta- tion, desire, and joy of all nations,) and therefore at “present they fast not with you: &d yap tovtwv Setxvvcw, bt od yaoTpiyLapyias TO ywomevoy Fv, GAN oikovopias Twos Oavya- o7s, saith St. Chrysostom? upon the words, “ By these things our Lord sheweth, that their not fasting then was not an6 indulgence to their belly, but a matter of wonderful economy.” But the time will come when this solemnity of joy of these espousals shall be turned into a funeral mourning; when the Bridegroom shall be even for the debts of His spouse and redemption of her life taken from them; and they shall weep, and lament, and fast, and the world shall rejoice. But He being returned, and having taken to Himself a kingdom, these present espousals which God foretold by the prophets Hosea and Isaiah, which had been treated by all the prophets that had been since the world began, and now proclaimed in * Theophylact, upon the words, Luke dixerat, véav cuvaywynv) uvnoteved- v. 7 yap Tob Kuplov mapovoia yap pevos iyyaryéro. [p. 340. ] meucdCerat, Oidte THY 7EKkAnolay (quam ° [Vol. vii. p. 352. ] afterward they shall fast, 5 the acceptable year of the Lord’s preaching, and sealed to by the Father at His resuscitation from the dead, expect their consummation * | the marriage of the Lamb at the last day, when He shall gloriously bear His spouse with myriads of holy angels into His Father’s house, there to reign with Him in His kingdom everlasting. Meantime as upon the espousals He became chargeable with His spouse’s debts, and hath dis- charged them on His cross, and after that discharge was taken from prison and from judgment, and hath washed her in His own blood, and hath given her the pledge of His Holy Spirit, and clothed her with the double garments of His righteous- ness; so also is she called by a new name which the mouth of the Lord did name; from His name, Christ, she is called Christian first at Antioch: and farther, our Lord Jesus knowing, that after His taking from her, religious fasting also is a necessary guard for her safety, and a salutary means for the further purifying and adorning of His spouse; therefore, 7as upon the allegation of John’s disciples, Christ taught His disciples also how to pray, so here as John’s disciples had been taught to fast, He teacheth His the time and season when they should fast, yea, and they will fast; only in this solemnity of His espousals and of His bride-chamber, these the principal guests and friends of the Bridegroom, sons of the secretest admission’, His Apostles, no wonder if He do not, and ye cannot make them fast. Their present joy is above it, and their habitual strength as yet beneath it, and their present assistance from the presence of the Bridegroom Himself enables and supports them without it. Nevertheless to this marriage’s celebration, garments every way agreeable, perfectly new, are to be provided, and wine both new and old to be filled, and to be preserved, and vessels of grace and future glory to contain that liquor; but as yet they are in part old garments, not throughly renewed by the Spirit; they are old bottles‘, and the duty of fasting is dyvador, as Pp “But without a parable spake He not unto them, (the multitude,) and when they were alone, He expounded all things to His disciples,’ Mat. iv. 34; and y. 10,11, ‘‘and when He was alone, they that were about Him with the twelve asked of Him the parable, and He said unto them, Unto you it is given to know, &c., but unto them that are without, all these things are done in parables.” 4 maAdaol’ some regenerate persons are here (ver. 37.) so called for their but begun and imperfect renovation, as Ecclus, 9. 10. 6 when prepared for it.—In Christ’s answer are, yet an unwrought, unthickened piece, at least not by the fuller’s art purged and washed from the abuses wherewith the Pharisees had distained it. Add hereto, that the fastings of believers in Christ, in so far as they were to answer to theirs frequent recurring set fasts, were yet an unwrought and unpolished discipline, as which were to be celebrated chiefly on the times of the Passion of Christ, as St. Chrysostom’ saith, They are also a new, strong, working, and spiritful wine, apt to break weak vessels. Not therefore because in themselves they need not, but because they cannot yet bear it; not that the Lord, less than you, approves of that new wine, but because He provides that such good wine should not be spilled which will drink pleasant when it is old, and shall be preserved throughout all ages of the Church on earth; lest also the bottles should break, and the rent and breach of these garments, instead of being made up, should be made wider by the unseasonableness of this prescription: therefore their Lord and Master, who breaks not the bruised reed, presseth not as yet this disciplme*. But the time will come when the Bridegroom shall for a time be taken from them, and the Spirit sent down unto them, and when they are renewed with strength from above, then shall they fast in those days. And both that holy discipline of religious fasts, and these vessels of honour, shall be preserved by each other. And that the Spirit may so come unto them, “it is expe- dient,” saith He, “that I go away from them, and the time will shortly come.” some babes in Christ are called carnal, ous with mankind.” Tvageis, id est, (capkirolt,) 1 Cor. iii. 1. Bottles and fullones, veteres etiam vestes, aut sordi- garments here men are compared to, as Jer xa 12) ds Ps, xxx 12s) Jer: xliii. 12. Epicharmus Comicus, [p. 479.) aira avOpdrwy picts’ doKoi eict ye Tepvaonuevol. * For apxatov Sapov 4% vnotela'— ote mé THY apxaioyoviay avTs amd TOU véuov tibecOa ; Kal viuov mpecButépa vnotela’—matépwv éo7l 7d KeyunArov— SuvtwrnOnte Thy woAway THs vyoTelas, ournAtKi@tis eoTt THs avOpwrdtnTos, saith St. Basil in his first Sermon of Fasting, [vol. ii. p. 2, 3.] ‘* Fasting is an ancient gift, elder ‘than the law,—it is a jewel of the ancient Fathers ;— reverence its gray hairs, it is coetane- datas renovant ac repurgant, saith Eras- mus in Mat. ix. [vol. viii. Annott. p. 44. ] yea Hesy chius, yvapews Kabaipovtos pu- mév. [vol. i. col. 841. ] § [ Vol. vii. p. 352.) t St. Chrysostom [ubi sup. Pp. 353. ] on these words, Matt. ix. ovr yeyova- ow ioxupot ot mabnral, GAN’ Ett TOAATS ddovra THs cuvyKataBdoews’ ovmw did Tov TvevmaTos aveKawicOnoay’ otTw dé diakemevors ov xphy Bapos emitiOevat émitayudtwy. ‘* My disciples are not yet become strong, but as yet need much condescension, and it is not meet to impose a load of injunctions on per- sons so affected.” 1. A statement; The Bridegroom is with them ; 7 In the answer of our Lord, so meek and divinely wise, you may observe these three parts: I. A declaration, or promulgation of somewhat present which they were not aware of. 2. A prediction of some things to come, which they as little understood. 3. A mixed gprescription in part and prediction in part, a constitution, counsel, and encouragement of a holy, religious exercise of fasting. I. A declaration of the present espousals of Christ, ‘ Be- hold a greater than Solomon is here,” a crown weightier than that wherewith his mother crowned him in the day of his espousals: also a greater than Pharach’s daughter is here, the holy Church of God; vupdlos dppofouevos eavt@® THY vEeav cuvaywyiy, aToBavotens Ths madkads, saith St. Chrysostom" and Theophylact’ upon the words: and the least of these despised Apostles great above him, than whom there had not risen a greater among them that were born of women; he was sent before to cast up and prepare His way; these the nearest friends and followers, of wapavidpduot, as those thirty companions brought to be with Samson the bridegroom, and Judg. 14. as the spouse, the Queen of Heaven, hath her virgins that bear oe 45. 15. her company in the bride-chamber; these are they that ride as it were in the same chariot with the bridegroom, saith Phavorinus*, that walk in company with, and nearest to Him in the way; viol 88 vyppdvos of amdcTonoL, ws THs Xapas Tov Kupiov cat abrol katatvvpevor, kat mavtos émoupaviou ayabod cal wdons HSovis petoxol, “The sons of the bride-chamber are the Apostles, as vouchsafed partakers of their Master’s joy, and of every heavenly good gift, and of all pleasure,” and this the acceptable year of the Lord, the very time of Ezek. 16.8. love. So upon the words of the Lord, Matt. ix. Chris- tianus Druthmarus’: Quando ista loquebatur, tune ipsa fiebat conjunctio, quoniam per suam predicationem colligebat 10 eandem sponsam suam: “ When Christ spake these words, then was this conjunction made, for by His preaching He gathered together that His spouse,” (the Church.) u [Vid. vol. vii. p. 355. fin. ] p- 377. ] ze v [On Matt. ix. p. 48. ] y Theophylaet on Mark ii. [p. 201.] * [mapdvuppos in voc. yuupayeyos, #1 [be BO4, | Zech, 9.15. Joh. 10. 16. 8 2. A prediction: He shail be taken away ; II. The prediction or presignification of some things to come*, as, 1. That the time should come when the Bridegroom should be taken from them, Adlatus et obiatus quia voluit; Him the Scribes and Pharisees shall kill and crucify, and He shall lay down His life for His sheep, give Himself for His Church, and grave her on the palms of His hands, and set her as a seal on His heart, and on His arm, and hide her in the clefts of the rock, and vanquish death and hell, and him that hath the power of hell, in her behalf. 2. That soon after that the time of the true Pentecost shall come, when these disciples as they shall need these arms, so shall be made new and strong garments, new and strong bottles, and shall be filled with new wine like the bowls of the Altar. 3. That therefore He must go away, that the Holy Spirit may come, and then shall they be indued with power from above. Ill. A mixed constitution or precept in part, and prediction in part, of what these Scribes and Pharisees came to expostu- late with Him, the holy duty of fasting. 1. In its substance, ynatetcover, “most certainly they shall fast.” 2. In the circumstance of its due season and time, TOTE, “then,” ev éxetvais tats jépass, “in those days,” or “in those r) MEP 5) 9 very days.” 3. In its settlement upon its right basis and reason, which gives the indication also of its true season, viz., the taking 11 away the Bridegroom from them for their sins, and for the sins of the whole world. 4. The imprudence and danger in importunity both to the substance of the duty and to the subject; from the incapacity of the subject as yet, and improportion to the duty. As to the Ist, the substance of the duty, our Lord’s care of _ establishing this holy exercise of fasting, is described here in | five ways: 1. By leaving it under His prescript law, (vyotevcovar) “they shall fast,” as, “thou shalt not steal,” “they shall . Kat Aéyet Mey 7 mapdy, mpoava- radra écovra:, Chrysostom on the povet SE Td MEAAOY* oioy Br: Katvo) werd words, Matt. ix. [Vid. p. 6. sup.] 3. A precept and prediction: Then shall they fast. 9 hear My voice,” “shall render him the fruits in their sea- Mat.21.41. sons.” 2. His prediction also that the Christian Catholic Church would be willing, forward, and observably eminent in that ex- ercise, (else it had been no answer satisfactory to their alleged visible practice, ) “they will fast,” as (éxetvov AjeoOe) “him Joh. 5. 43. ye will receive,” vyotedcovor, “they will fast;” as (éXedcov- ver. 35. Tat 1épar) “the days will come ;” both are predictions when the chief servants of His house will see this holy exercise ex- emplified in set rules of practice. 3. By laying a further necessity of prudence, both here ver. 38, and Mark ii. 22. (@Aynréov.) “ Men must put up” this new wine into fitted vessels, saith the Master of the house- hold, and of the vineyard, lest in after ages men being lovers of pleasures, and their love of God waxing cold, some servants of the house might be for casting away this wine, for that there is indeed in their Master’s house other that is better and drinketh pleasanter, (in whose house is both new and old.) 12 4. His excusing none of His from this duty, save such only as are not yet able to perform it, od dvvavtas vnotevev, “ they Mark 2.19. cannot fast.” 5. His farther care for the conserving of this duty, which He compares to new wine, together with the vessels, even to the day of the consummation of His nuptials, cat adudotepa ouvTnpovvrat, “and both are preserved.” The liquor in and by the vessels fitted for it, and the vessels meet and preserved for the Master’s use with and by the liquor. In the 2nd, the season or time of the duty, He teacheth first, that there is a time for all things, a time to mourn or fast, and a time (of bridals) to dance”, a time to embrace, and a time to refrain from embracing. 2. That the time of the greater joy is not always the time of the greater strength: these were together, the children of the bride-chamber, and old garments. 3. The time of greater actual assistances from God is not alway the time of greater habitual strength of grace inherent. These disciples were rendered safe by the presence of the b As David also danced when he type of the Bridegroom’s presence, brought home to himself the ark, the 2 Sam. vi. ver. ult. Cant. 8. 1. Isa. 64, 1,4. 10 Why they shall fast then ; Bridegroom, but were not yet other than in great part old garments and bottles*. 4, The time or season for this duty of fasting is taught here, Negatively,—1. While they were such weak ones, they could not fast. 2. While the Bridegroom was with them, it was not seasonable to call them to ordinary fastings. 3. While the Bridegroom was with them they needed not to fast, both because His gracious presence afforded them extraordinary assistances*; and because His tender indulgence exposed 13 them not to great and extraordinary temptations whilst Him- self was with them. 4. Ov« ev@éws, “not presently,” not “straightway” desirable*, (OéXex, GAN’) ovK evOéws. Affirmatively, “then shall they fast :” 1. When the Bride- groom shall be taken from them. All the ages of the world before, since the promise of the seed of the woman, were the season of the expectations, needs, desires, and longings for this Bridegroom: “ O that Thou wert as my brother that sucked the breasts of my mother;” “O that Thou wouldst rend the heavens and come down.” All the ages since His being upon earth, are the seasons of our looking upon Him, whom by our sins we have pierced, and our waiting and looking for His second appearance in glory; the time only of Christ’s pre- sence on earth, (to whom He was nearly present,) was the season of the joy of His bride-chamber, to all admitted within it especially. 2. When they shall be made new garments, and new vessels; when the Spirit shall have come unto them. 3. When the Bridegroom shall be taken from them they shall fast, for these causes: 1. As having then so true cause of sad- ness: 2. As having then need by all means to fortify them- selves against all dangers and oppositions in discharge of their work‘: 3. As having their faith (the root of good works, © ”AdAws SE viv aobevels dyres, Kat hme Kawicbevtes bTd TOU TyEevpaTos aokots eloikact TaAaiots, Kal wari ma- Aai@* ov det ody avtTots BapuTépay Tie diaywyhy emipopticOjvet, Theophylact in loc. [p. 341.] 4 Qj: éuol pabytal, as TE OeG Adyw euol cuvdytes, ov xphfovcr Téws Ths amd THs vnorelas wbeArclas, avTo- Oev xapitw0evtes Kad pudaTTomevot tT euov. [p. 340. ] © Christ by this parable signified, saith Erasmus, [vol. vii. p. 43, ] that men are not on a sudden to be haled to a more austere life, but to be inured thereto by certain steps of degrees. Theophylact upon my text, 6 ydp mpo Katpod TH Tov, Ne. ovde Tov Kaipov KaAovyTos emiTndelous ebpycet, axphotous epyacduevos amat—el de émelyn kal omevders, 51° avtTd ToUTO MH emelyou, emerdav omevders, [not found. ] ‘ [Theophylact in loc. p. 341.] “Otay 5& éyd pmey avadnped, adtol dé éml Td KhpvyHu oTadr@o1, TOTE Kal vnotevoovct Kal mpoceviovTat, oia eis ayOvas meydAous aarodvabevTes. | and why not at present. 11 prayer, fasting, and alms) confirmed by the death, resurrec- y4tion, and ascension, of the Lord’. 4. As having seen the ex- 4 ample of their Master’s humiliations and sufferings, patience and fortitude; and the disciple is not above his Master. In the 4th, and last part, the imprudence and danger from _ the opposite importunity, is argued from six considerations : 1. From the incapacity of the subject, “as yet they cannot Mark2.19. fast.” 2. The unseasonableness, if they could”. 3. The disagreeableness to the subject if they should, (7 Tada ov suupwvel, ver. 36.) “it agrees not with the oldi.” 4. In what it is detrimental to the subject, (aipes amo Tov iuattov Kal oxlopa xeipov yiverar) “it takes from the gar- ment, and the rent is made worse *,” 5. In what is therefrom detrimental to the duty itself, it bursts the bottles, and the wine is spilt.” An evil report is - brought upon the duty of fasting! Lastly, the sad conclusion and catastrophe, “the bottles - perish,” which else might have held still the best liquor, though not yet capable of the newest and strongest™. 15 The parts you see being very many, forsomuch as our Saviour’s answer here rests principally on the right timing of this duty: I shall insist presently on the second part, the time or season, which is first in every duty ; (roTe €v €xelvals Tals jpépars) “then in those very days.” For the understanding whereof, we must first enquire what those other words mean to which they refer, viz. orav atrap0n, «when the Bridegroom shall be taken from them,” which ¢ St. Hierom [vol. vi. p. 14.] in Matt. ix.; Donec—per passionem meam novum hominem induerit, non potest severiora jejunii et continentiz sustinere precepta: ne per austerita- tem nimiam, etiam credulitatem, quam nunc habere videtur, amittat. Chris- tianus Druthmarus in locum, [p. 307. | Cum fuerint novi [utres ] facti per meam doctrinam, confirmati per passionem, resurrectionem, et ascensionem, per adventum Spiritus Sancti, tune obser- yabunt omnia dura et aspera: et ambo conservabuntur, et discipuli, &c. h Xapas 6 mapav Koupos, Kat evppo- cbvns wh Tolvuv emeloaye Ta oKvOpw- xd, Chrysostom in Matt. ix., [vol. vil. p- 352. ] i The rigidity and stiffness of this un- wrought piece (besides its newness and strength) agrees not with the old, saith Erasmus, [v. p. preced. ] k The ancient translations, Ne tan- dem novum vetus trahat, ne robore suo trahat illa vestem infirmam ; (orTdots quedam et divisio in mente discipuli recentis et infirmi: aut schisma et se- paratio a reliquis fratribus.) 1 Non effunditur in bibitionem, sed in perditionem. ™ The bottles perish, and that by the very wine itself put into them, a re- storing wine in itself; and the wine perisheth, and that by the vessels which were meant to contain and pre- serve it. 1 Sam. 28. 16. Hosea 2. ch. 9. 12. 12 Time of the Bridegroom being taken away were set to contain these four following senses agreeing well — with, and insinuating each other. 1. In the days of His death and burial, they shall mourn and fast, according to John xvi. 20, “a little while and ye shall not see Me; ye shall weep and lament, but the world shall rejoice™.” 2. In the recurring annual memorials of the Bridegroom’s taking away, the Church’s paschal fast of Lent, beside the weekly stations (Stationum semijejunia) which the Church ever observed, except betwixt Easter and Pentecost, or in the feast of the Bridegroom’s nativity. These stations were the fourth and the sixth day of the week, fasted till three o’clock in the afternoon, according to Cornelius’s fast, Acts x. But these sub arbitrio, non ex imperio, of free devotion, not of strict injunction, as the Church professed (by the acknow- ledgment of Tertullian). 3. In what time soever our sins, or also God’s judgments, call us to mourning, or fasting, or repentance, public or pri- vate; and this is also in too full a sense the Bridegroom’s de- parting from us. So it was said to Saul for his disobedience, 16 “the Lord is departed from thee ;” and Jer. vi. 8, “ Be thou instructed, O Jerusalem, lest My soul depart from thee.” This | same Bridegroom, our Lord, who saith, “I will betroth thee unto Me,” warneth them also; “Woe unto them when I de- part from them.” This sense also T heophylact? (on Mark ii.) teacheth us to be included in this text; Srav 88 ap0n at avTov 6 vuudios Xpictos, eis apaptiav Syrabi) dda Onoavtos, TOTE VnoTEvEL Kal weTaVoEl, iva THY awaptlay idonra: “ when Christ the Bridegroom shall be taken from him being lapsed, to wit, into sin, then he fasts and repents that he may heal his sin.” St. Hierom calls this the tropological sense of these words!: Juzxta tropologiam autem sciendum, quod quamdiu sponsus nobiscum est, et in letitia sumus, nec jejunare possumus, nec lugere. Cum autem ille propter peccata a nobis recesserit, tunc indicendum jejunium esse, tune luctus recipiendus : “ when the Bridegroom shall depart from us by reason of sin, then " Innocentius I. [p. 587.] Epis- non dubium est, in tantum eos jeju- tola ad Eugubinum Episcopum. Nam nasse biduo memorato, ut, &c. ufique constat, Apostolos biduo isto et ° [De Jejuniis, Op., p. 545.] in merore fuisse, et propter metum PPS 201-3] Judzorum se occuluisse. Quod utique 4 [In Matt. ix. 15. vol. vi. p. 18.] 13 may be understood, as in other ways, so a ee must a fast be indicted, then must we take up a mourning, _ when our Bridegroom hath withdrawn Himself in just dis- pleasure for our sins;” as “ Wisdom will not abide in a body wis. 1. 3. subject to sin.” We must seek His return and favour by fasting, ps. 143. weeping, and supplications. 5 4. "Oray dmap0h, when the Bridegroom shall be taken up away from them, in His ascension, after His departure into heaven, so dmratpecOau, tolli, may signify, ‘to be taken away up,” and so is the rendering of the Syriac in this text; and so the Greek Father, Theophylact, understands it of the time after His ascension’. So after the history of His ascension, Acts 1. the Apostles’ frequent fastings are recorded. After His Acts 13. passion, resurrection, and ascension, the annual and weekly an Aes memorial fasts of His holy passion should thenceforth begin 4 /1- and continue to be celebrated, and other frequent religious seasons of fasting. Of these four senses, the second only, because it brings with it a recurring duty upon men as constant as the years return, labor actus in orbem; one Aerius, a Jovinian, or Vigilantius in all ages, till of late, hath been found to make 7 exception to. I shall therefore first insist to shew that our Lord’s words ought so to be understood, as to include also those recurring t Theophylact in Lue. v. [p. 341. ] “Orav 5b ym pey avarnpda, aio! Se em) 7d Khpuyya otadGo., TéTe Kal ynotevoovot, Kal @ é& Idem in Matt. ix. 15. [p. 48.] viz. on the same words. “Eotat otv kaipés, now, bre euod mwabdvros Kal avadn- poévros vnoredoovoty ev Awe Kal dipy Siwiedwevor. Christianus Druthmarus on the same words, Matt. ix. [p. 307.] (Cum au- feretur ab eis sponsus.) Illud tempus ostendit, quo ipse in ccelum ascendit; quia quamvis semper cum illis esset spiritualiter, tamen corporali prasentia ab eis recessit. Venerable Bede [vol. v. col. 278. ] upon my text, shews, that all the time from the promise of the seed of the woman unto the incarnation of the Bridegroom ; and all the time after His ascension, and departure into heaven, was and is the time of the absence of the Bridegroom, and the season of the Church’s mourning and longing for His first or second coming; the time only of His conversing upon earth among men, the privileged time of the Church’s joy on earth. His words are these, Notandum vero, &c. ‘* We must note that this mourning for the Bridegroom’s absence, began not now first after the death and resurrection of the Bridegroom, but was observed throughout the whole time of the world before His incarnation, for those first times of the Church, before the Virgin’s bringing forth a Son, had holy men, which earnestly longed after the coming of Christ’s Incarnation ; and these times since Christ ascended up into heaven, have the Saints which mourn for and desire His second appearance to judge the quick and the dead.” Neque hic desiderabilis Ecclesiz luctus requievit aliquantum, nisi quandiu hic cum dis- cipulis in carne versatus est. ‘‘ Nor was there any rest to the Church from this her mourning of her desires, save only that while Christ conversed upon earth with His disciples.”’ Mat. 9: Luke 5. Luke18.12. Levit. 16. Esther 9. 31. 14 of the recurring memorial of His withdrawal. memorial fasts of the Bridegroom’s being taken from us, stata, revoluta jejunia. And secondly what they are. As to the first, that these words are so to be understood as 1g_ including some set and returning fasting days, is evident, Ist. For that otherwise our Lord’s words would not be, as they are, an apposite answer to their objection. It is excepted by them, that the disciples of the Pharisees, and likewise of John, did fast (7oAXa, and ru«va,) “much” and “ often’,” which it is known the Pharisees did weekly and annually in fasts by continual frequency recurring; (and so did John’s also; for my text saith, duolws paOntal "Iwdvvov Kal of tev gapicaiwy Tuva évnotevov, they did both fast in like manner as to the frequency which they joined in to object, though not as to their sincerity, which the Pharisee con- sidered not here;) “twice in the week,” saith the Pharisee, and Epiphanius* tells us what days those were, évijarevov dé dis tod caBBdrov, Sevtépav xal réumtny, “the second and fifth days of the week, Mondays and Thursdays.” On the former, because on that day Moses had gone up from them into the Mount; the latter, because on that day Moses returning down from the Mount, brake the Tables of God, for their sin: and annually also, beside the fasts re- corded in the Old Testament, (to wit, the fast of the day of Atonement, and Esther’s fast, which was on the thirteenth of the month Adar, and the fasts of the fourth, fifth, seventh, and tenth months,) others also probably which they had re- ceived; unto all which the predicted devotion of Christ’s disciples in those days when they should fast, would not be correspondent, nor satisfactory to the objection made, if they 19 were not to keep certain, set, and oft-recurring times of fasting. Not the Pharisees’ disciples twice a week, and many weeks in the year, and Christ’s disciples only at the very time of His passion and lying in the grave, once, as He died but once, and after that only accidentally, extraordinarily, without any fixed returning, observable solemnity. No: Pee. ee eee ee ae S mukva, ovxva’ muKvas, cuvex@s, Glossarium vetus Cyrilli [p. 600]: all TvxXVas’ TuKWoy, cuvExT TuKA, émiue- which shews they alleg A@s, saith Hesychius, [vol. ii. col. frequent, diligent, and a 1079.] muxvdy densum, frequentatum; tinual fastings. Tukv@s assidue, cerebro; ruxv}) densa, * Lib. i. heres. 16. [vol. i. p. 34,] spissa, assidua ; rukvdgw frequento, saith : ed their very S it were con- This shewn to be pis they shall, they will fast, in nothing behind the very de- voutest in that duty; as the Pharisees therefore say of them- selves that they did fast, oA a, Kai ru«va, so the Holy Scrip- ture records the Apostles’ fasts after the Se taking away, in equal terms, €v vyotelais TodAdKIs, ev aypuTVias mo\nraxis, “in fastings often,” or many times, “in watchings often,” and ’Ev wravti cvratavtes éavtovs, év bromovn TOANT, —ev aypuTrvias, €v vnoteias’ where ao Kowvov, joAdais Must be repeated; “in much or oft watchings and fastings*.” St. Chrysostom* also on St. Matt. xvii. 19—21, saith, dia Toute Kal of "AméatoXot del oyedov évijotevor, “ therefore the Apostles also fasted almost continually ;” yea, touching these certain fasts for the Bridegroom’s taking away, we shall hear it witnessed anon, et Apostolos observasse, “that the Apostles also did keep them ;” and St. Paul expects of Christian people, as well lay as others, men and women, as well married per- sons as single, that they should at times, cyordfew TH vnotela Kal TH Tpocevyy, vacare jejunio et orationi, “ give themselves to attend upon fasting and prayer,” and that there is a xaupos or “season” for it, there he teacheth 1 Cor. vii. 5. 2ndly. For that it is said both in St. Mark ii., and in 20 St. Luke here: not only év npépais éxetvais, but év éxeivass Tais nuépacs, with an article of det&is, as if you would say, in those same days’. As in the Septuagint Greek of Esther, év avtais Tais auépais Te €OpovicOn 6 Bacirevs, “on those same days on which” Ahasuerus “had been once enthroned,” he as (Herod on his birthday ) made a feast unto all his princes in the third (as in every) year of his reign. So Philo” the Jew in his book of the Religious, anon to be cited, useth these very words, év éxelvaus Tats jpépats, speaking of certain yearly recurring days. . 8rdly. Our Lord Christ speaks here of such fasts as at Mat. y Luke 5 Cor. ial d 2 27. 2 Cor. 6. 4. chap.1.2,3. u Upon which text St. Chrysostom saith, [vol. x. p. 523,] by these words St. Paul signified his labours, how he laboured, going up and down and work- ing (with his hands), and the nights in which he taught, or also his working i in the nights, wal peta TOUTOY amdyTwY ovdé Tov vyoTeve HucAet, and with all these labours, neither did he neglect to fast. * [Vol. vii. p. 581.] Y Nor in this matter is this article tois any where omitted, but where éy nNuepais exeivas is omitted also, as in St. Matthew, chap. ix. ; and if the MS. R. read it in one place, “in that day,’ Mark ii, yet still it is with the article interposed, ev éxelvn TH Huépa, which reading they which follow, (as I do not,) may well refer it to the day of Christ’s Death and Passion. * [Vid. p. 24. inf.] 16 a lawful interpretation, present He did not expect nor require from the children of - His bride-chamber, His Apostles, nor blame them for the omission of them; it being not now (as He reasons Himself) a season agreeable for such fasting, of which here He prin- cipally speaks in answer to their cavil. But extraordinary emergent fasts the Lord did now expect from His Apostles, and sometime blamed their omission of them, when extraor- dinary occasion and interest of their Lord against His enemy called for them*. So Matt. xvii. 20, 21, He charged His cisci- ples with unbelief, (that is at least defect of duty surely,) as the cause of their not having done that (viz. casting out the devil) which He told them at the same time could not be done but by prayer and fasting. Therefore our Lord speaks there of such an extraordinary fast, which there and then He might expect from them; therefore the Lord here in the words of my text, where He speaks of fasts not then to be 21 required or expected of them, must not be understood to speak principally and in the first place, much less only of extraordinary, emergent, and occasional fasts; but necessarily of set, solemn, and recurring fasts, to which as then He did excuse them for the while of His presence with them; but which, when the Bridegroom should be taken from them, should be justly expected of them. 4thly. For that our Lord Christ speaking of those with whom He promised to be unto the end of the world, viz. in themselves, and in those who should believe in Him through their word, and of fasts relating to a public universal cause, the taking away of the Bridegroom in His Passion; therefore the Lord spake also of a solemn public fast, upon one cause or subject never to be repeated; but the duty to continue all years to the end of the world, till the Bridegroom should return unto His spouse, and take her into His Father’s house: Now impossible it is that any such should be public and to continue, and relate to any such fixed and universal cause, but this of our Lord’s Passion, through perpetual ages to be remembered by public memorial fasts, which cannot be con- tinual, nor accidental, therefore by set, solemn, and recurring a For he whom Satan had bound, the time of the festival joy of Christ’s &c., might well by prayer and fasting espousals, and that by these children be loosed and delivered, even within of the bride-chamber. >) ei = and necessary to be adopted. Ua fasts; so as we have seen that cause, the memory of our Lord’s Passion, to have given foundation universally to all ages and parts of the Catholic Church, both for her weekly stations (stationum semijejunia) on the fourth and sixth day of the week till three o’clock; and of her annual paschal or lenten fast about the time of our Lord’s crucifixion. And whereas our Lord hath said of His disciples, which are or shall be 22such indeed, that in those days (€v éxelvais tats i)uépaus) “they shall and will fast:” what the Church doth and hath done ever since, (that foretold by the Lord when He said “they would then fast,”) must needs be the best interpreta- tion of what the Lord said they would do. He said it: “in those days they will fast;” hath the Church done what He said they would? or will any say nay? Learn we the Church’s days on which she ever since hath, and doth, and professeth that she will fast, and we must needs have the true meaning of this prediction, in these words of her Lord whe could not be deceived, “In those days they will fast.” 5thly. Be therefore my fifth reason this following: Chris- tians will not fast, none can expect they will, on any public, set, solemn days of fasting, (which was the thing here called for by the Scribes from their own alleged example, and that of John’s disciples also,) except they do agree upon such days; but if every man was to be left to understand what he please by these words, “The days when the Bridegroom shall be taken from them,” (as Aerius had his sense of them, and Jovinian his, and Vigilantius his, and none bound to the Church’s sense of them,) we should have no means left us possibly to agree, and so to meet on any days at all by force of these words, or any other one universal cause; and sa should we never meet in any public solemn fast at all; no, not for so public fixed a cause as the taking away of the Bridegroom once for the sins of the whole world. The Church’s teaching then her sense of her Lord’s words, by her rules, comments, and practice, must silence these men, 23 as her Lord’s prediction of her practice did silence the Scribes and Pharisees, yea, and some other better meaning disciples (St. John’s) also, cunningly drawn in (as is usual) by the enemies of the Lord and His Church, to join in expostula- ‘tions, cavils, and quarrels against them. GUNNING, Cc 18 The Church, our proper teacher, Reason; and experience; and the direction of all wise men in the Church of God ancient and modern, the house of wisdom; councils; reverend Fathers and writers; and our? Church in particular; have directed and commanded us not to interpret Scripture in things of public concernment to the Church’s rule of believing and doing, but as we find it interpreted by the holy Fathers and Doctors of the Church, as they had received it from those before them. For that the leaving of every man to make any thing of any text, upon any device out of his own head, to the founding any new and strange doctrine or practice, as necessary therefrom, or to the op- posing of any constantly received doctrine or practice of the Church universal, (for in other matters they may happily with leave quietly abound in their own sense, ) leaves all bold innovators which can but draw away disciples after them, to be as much lawgivers to the Church by their uncontrollable law-interpreting, as any pope or enthusiast can or need pretend to be; and hath been, and ever will be to the end of the world, the ground of most heresies and schisms brought into the Church by men who, departing from the teaching and stable interpretation of the Church, in their own insta- bility and science falsely so called, pervert the Scriptures to their own and others’ (their obstinate followers) de- struction. Here therefore I first join issue, that the Church hath 24 observed these days of the Paschal fast, (as it was called in the ancient Church‘,) or Lent fast, (that is, from the Saxon dialect, “ Spring fast*,”) ever since the times of these children of the bride-chamber, the Apostles of the Lord, and ever since the taking away of the Lord, the Bridegroom. 2. That the Church hath done this, hath observed this Paschal fast, as from the Apostles, grounding their practice upon instruction evangelical; and particularly also upon this text now before us, “The time shall come when,” &c. “ And then” (€v éxelvats Talis jépacs) “in those days they shall fast.” > Since the Reformation, Lib.Cano- Catholici Patres et veteres Episeopi col- num Eccles. Anglican, anno 1571. [p. _ Jegerint. 19. |—Videbunt, ne quid unquam doce- © Called also by some Ante-paschale ant pro concione, quoda populoreligiose jejwniuwm, meaning the same thing. teneri et credi velint, nisi quod consenta- 4 Lencten, Sax., The Spring. Lene- neum sit doctrine Veteris aut NoviTes- ‘cen-ypeycen, Lent. tamenti, quodque ex illa ipsa doctrina hath ever so taken and acted upon the text ; 19 1. For the Church’s visible practice from the Apostles’ times, if our brethren shall say, Shew us express example written in the following Scriptures, which may interpret this text so, or we are at liberty for the sense and practice; they must be told, what they cannot but freshly remember, that so said the brethren the Anabaptists: one express example of baptizing infants after that sanction and commission, Joh. 3. 5. whereby to interpret such sanction and commission. An ae express command, as the Church thinks, to “baptize all nations,” would not hold them. So said the Socinians for their no-necessity of baptizing at all “in the Name of the Father, and of the Son, and of the Holy Ghost.” Shew us one - example in all the following Scriptures, acts, and letters of the Apostles of that form observed. A direct command as we would think it, could not bind up their liberty of inter- 25 preting it otherwise. ‘The history of all the following ages of the Church after the Apostles is little to them, compared with the word of God in their own sense. All those following were but men, and these, in their giving out the sense of the Scripture, are more ! For our parts, we finding the Bridegroom, the Lord Him- self, thus referring us to the practice of His known disciples, the children of the bride-chamber, “In those days they will fast,” (not only they will teach on what days men should fast,) and the bride herself, whose cause is most concerned in it, declaring to us her practice, and assuring us she had received that her practice from those friends of her Bridegroom, and children of His marriage-chamber, the Apostles; that bride also being, as we know, the Queen standing at His right hand, the mother of us all; whose authority is above all mothers, (and yet each mother’s is from God over her chil- dren;) we, I say, joining in obedience with all those who have this Church for their mother, are assured that we obey and have God for our Father, and His Spirit not to leave her in her leading us, without certain conduct into all truth of necessary faith, or bounden practice, that is, certainly to secure her from every of the gates of hell never to prevail against her. We have the Church our mother to hear; and as to the point we would hear of, Nos habemus talem consuetudinem, et cz 1 Cor. 11. 15; 16: Rom. 2.8,9. 20 (demand of direct example in Scripture, unreasonable ;) Ecclesie Dei, “ We have such a custom, and so have and had the Churches of God.” If any man against all this list to be contentious, we still have learnt not to let fall our appeal to the customs of the Churches of God; as St. Paul hath 26 shewn us by. his example that avainst contradictors it is best to do. Let our brethren, therefore, either shew some Church or age before their own of yesterday, where this was not the custom of Christian people, or else devise some other sense also of that text of St. Paul concerning the Church’s customs; or let them acknowledge it an apostolical note of contentious persons, (to whom he elsewhere saith belongs “tribulation and wrath,”) to oppose their interpretations and exceptions against. such custom of the Churches of God, as this Paschal fast, or fast of Lent, in remembrance of the taking away of the Bridegroom of the Church, can manifest itself to be. Now, albeit my premises neither contain, nor need to con- tai, more than that the Church in all ages observed this fast of Lent, called Paschale jejunium, and that from the Apostles themselves, their own evangelical instructions of her, and particularly in this text also which she received from their evangelizing ; yet inasmuch as I have occasionally before mentioned, that the Apostles themselves also observed this Paschal fast, I shall not content myself to bring witness that they delivered it to the following times, or only that it was practised in their own times, (of which I shall speak in my second testimony,) but also together that themselves did practise and observe it. For the proof whereof, although it might be sufficient to argue from their delivering it to the Church, that therefore they observed it themselves; (for surely they laid not on the Church any burden of precept which themselves with one of their fingers would not touch, 27 or not teach perfectly by their example first®;) yet my argu- 7 | 7 © For as it was said of the Lord, Acts i. 1, ‘‘ All things which Jesus be- gan both to do and to teach,’’ (as He did in the exercise of fasting,) so also the Apostle saith of himself and the other Apostles; when he did wagn the Philippians of some that walked so, as that their God was their belly, he saith, “Be ye followers of us, and mark them that walk so, as you have us for an example,” chap. iii. 17, 19; and 2 Thess. iii. 9, ‘that we might give our- selves to you for an example to follow us.”” Yea,.these very. disciples of the Pharisees, and of John, not only alleged first their own example of frequent*fast- ings, but even St. Mark saith of them, chap. ii. 18, #joav vyoredvoytes, “ they were at this time fasting,’ when they came to the Lord and made this excep- tion to His disciples, for their not so fasting. shewn, tn the first century: from Tertullian, 21 ment for it shall be, not any logical collection, but a direct testimonial asseveration ; premising only first, that it is unde- niably certain from the instance which I have touched before concerning “ baptizing in the Name of the Father, and of the Son, and of the Holy Ghost,” that something the Apostles themselves did most certainly do, and constantly, as well as all ages of the Church after them, of which yet, besides the first commission, (which is not practice,) no one example of any of the Apostles’ practice at any time is recorded in all the New Testament, and yet was it done, we are most sure, by every Apostle, and constantly. This premised, I think it sufficient to produce other ecclesiastical unquestioned record to prove the Paschal fast was observed by them; and [ allege the witness not of any single Father only, (theugh written by one pen,) but of the Church itself within the rrmst century of years, or age, after the departure of the last of these honour- able children of the bride-chamber, St. Jehn the Apostle and Evangelist, who died in the second year of Trajan. And the Church’s testimony by me to be produced, stands recorded by Tertullian, who lived within a hundred years of the Apo- stle St. John’s departure; the Church’s witness by Tertullian recorded against himself and his fellow Montanists, in whose 283 behalf he so contends as follows with the Church, and ‘the Church against him and his. The Record is in Tertullian’s Book De Jejuniis’, c. 1, 2. where he thus writes: Arguunt nos | Psychici, t..e. Catholici : for so he contumeliously calls the Christian Catholics, ascrib- ing to Montanus, Priscilla, and Maximilla, novam prophe- tiam, et spiritualem disciplinam]| quod jejunia propria custo- diamus, &¢.—Novitatem igitur objectant, de cujus inlicito pre- scribant, aut heresim judicandam, si humana presumptio est ; aut pseudoprophetiam pronunciandam, si sptrituals indictio est ; dum quaqua ex parte anathema audiamus, &c. Nam quod ad jejunia pertineat, certos dies a Deo constitutos opponunt,—Certe in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus, et hos esse jam solos legitimos jejuniorum Christianorum, abolitis legalibus et propheticis vetustatibus.— ®Itaque de cetero indifferenter jejunandum, ex arbitrio, non ex imperio, pro temporibus et causis uniuscujusque. Sic et Apo- f [P. 544] g [P. 545.] 22 defending his Montanism, stolos observasse, nullum aliud imponentes jugum certorum et in commune omnibus obeundorum jejuniorum. And c. 13.5 Pre- seribitis constituta esse solennia huic fidei, Scripturis, vel tradi- tione majorum ; nihilque observationis amplius adjiciendum ob illicitum innovationis. State in isto gradu si potestis ; eece enim convenio vos et preter Pascha jejunantes, citra illos dies quibus ablatus est sponsus, et stationum semiyejunia interponentes, et vero interdum pane et aqua victitantes, ut cuique visum est. Denique respondetis hee ex arbitrio agenda, non ex imperio. Movistis igitur gradum, excedendo traditionem, cum que non sunt constituta, obitis. Quale est autem, ut tuo arbitrio permittas, quod imperio Dei non das? And ec. 14.) Si, &e.— Cur Pascha celebramus annuo circulo in mense primo? cur 29 quinquaginta exinde diebus in omni exultatione decurrimus ? Cur stationibus quartam et sextam Sabbati dicamus, et jejuniis Parasceuen? Quanquam vos etiam Sabbatum siquando con- tinuatis, nunquam nist in Pascha jejunandum, secundum ra- tionem alibi redditam, §c. 'Thus Tertullian now professing himself a follower of the new prophet Montanus, quarrels the Church and her children, as carnal persons, for not admitting the new-commanded fast of Montanus, and he manages that his quarrel in these words: “ They” (viz. the Christian Ca- tholics) “ accuse us that we observe fasts of our own, peculiar to ourselves. They object therefore unto us novelty, and prescribe against the unlawfulness of that, saying, that it is either to be judged heresy, if presuming as men, we so dogmatize ; or we to be pronounced false prophets, if we in- dict these fasts, as from the Spirit; whilst on either hand we hear them denounce an anathema against us: for as to what pertains to fast they oppose, that there are certain days con- stituted by God. They surely think, that in the Gospel those days are determined for fasts, in which the Bridegroom was taken away, and that those days only are now the legitimate days of Christian fasts, all legal and prophetical old obser- vances being antiquated or abolished. Therefore, as to other fasting, it is to be indifferent, according to every man’s occa- sions and causes, at his own judgment, not of command: [viz., as Montanus pretended command from God.] And that thus the Apostles observed the rule of fasting, imposing » [P. 551.] i [P. 552.] (and his testimony takes in the Apostles themselves ;) 23 no other yoke of certain or set fasts to be kept of all in common.” And c. 13. “ Ye prescribe against us, that the 30solemn times for this matter, are to be believed already con- stituted in the Scriptures, or in the tradition of our elders, and that no further observance is to be superadded, for the unlawfulness of innovation. Maintain this your ground if you can, [O ye adversaries of the prophet Montanus;] for lo I convince you yourselves fasting even beside the Paschal fast, beside those days in which the Bridegroom was taken away, interposing also yourselves the half-fasts of the stations*, and yourselves otherwhiles also, as each pleases, living on actual bread and water. Lastly you reply, that these observances, [viz. these last of the stations of Wednesday and Friday, and otherwhiles living on bread and water, | are to be practised ac- cording to one’s choice, not from command! Ye have therefore quit your ground, by exceeding the tradition, while you ob- serve fasts which are not constituted (or commanded.) And worthily you permit that to your own pleasure, which you yield not to God’s command, [viz. by His prophet Mon- tanus.] And c. 14. if it be so, [as was urged out of Galatians, iv. 10.] why observe we Easter every year in the first month? Why fifty days thenceforward do we pass in all ex- ultation? Why apply we the fourth and sixth day of the week to stations, [or meetings for prayer, portional-fasting, and Sacrament,] and the day of Christ’s passion to fastings? And although you at some time may join Saturday to Friday in 31 fasting, yet that never but before Easter Day, for the reason elsewhere rendered.” Thus far Tertullian—The reason why he singles out Good Friday for a peculiar fast amongst the rest of the days of the Bridegroom’s taking away, himself renders in his Book of Prayer, chap. last, when not yet a Montanist, in these words: Ste et die Pasche, quo quasi communis et publica jejunii religio est, “so on the day of k Thus he being in darkness of for- getfulness, as out of charity, considers not the evident reasons of the stations, the fourth and sixth day of the week, from those words which the Church urged of the Bridegroom’s being taken away, which is the very ground and reason which afterwards Epiphanius, de Compend. fid., c. 22. [vol. i. p. 1104.] and St. Augustine also (Epist. xxxvi.) [vol. ii, col. 69.] do build them on. 1 Isidorus Hispalensis, Offic. lib. i. ce. 43. [vol. vi. p. 410.] shews that the weekly observance of those days in fasting, was not a precept lying on all; in these words: Preter hee autem legitima tempora jejuniorum, omnis sexta feria propter passionem Domini a quibusdam jejunatur. 24 Srom Philo, describing the Therapeute Christ’s suffering, wherein is observed the common, and, as it were, public religion of the fast™.” Thus, by acknowledgment of the Church’s enemies and friends, she practised, taught, and contended against her ad- versaries touching this fast, and those words of her Lord’s, “In those days when the Bridegroom shall be taken from them, then shall they fast.” With this constitution of the Lord’s, she resisted the Montanist’s new set fasts, pretending from the Spirit, and the word within them. His testimony I have first produced, as including the Church’s own witness, and the Apostles’ own observance. 2. Next, for the observance of Christian people, that of St. Mark (though he not an Apostle, but Evangelist) his teaching, as is probable, and certainly practised in the Apostles’ own days. The record is made by Philo”, in his book epi tov Oeparevtav, Of the Religious, (and so 32 Gregory Nazianzen® calls the Christian believer by the same name, Qepatrevtijs Tod Adyov,) who must needs have conversed with St. Mark and these Religious at Alex- andria, and came, saith Eusebius?P, into speech with St. Peter (whose disciple St. Mark was) at Rome in the days of Claudius the Emperor. He in that book of the Religious, saith Eusebius in the forecited place, describes certain apo- stolical persons’ religious life of the Hebrew nation, (dvdpas amooTonxovs,) “having not only seen them, but accurately taken knowledge of them‘; describing there such their con- versation as is to be found in the Christian religion only,” saith Eusebius; and he adds, “ cata 7d evayyédov, according =e ™ Agreeably whereunto Sozomen speaks, lib. vil. c. 19. [p. 308.] On the day before that Saturday, [viz. Good Friday, | which the people fast very de- voutly in remembrance of our Saviour’s Passion. °Ev tH juépa Mapackevijs, hy cevAaBas wyay 6 Aabs ynotever em) ava- pvjoEL TOU owTnplov maGous. And this is that ula muépa, that one day, into which the least devout among Chris- tians shrunk up their fast. As Irenewus witnesses in his Epistle to Victor, [vid. Euseb. E. H. v. 24. p. 245,] and Me- thodius in Convivio Virgin., Orat. 3. [p. 691.| domep yap cltis ev hucpa ted Iidoxya «al tis vnorelas, kK. T. A— -AmnyoosvTa yap ohucpoy Sialtns ém-- pyncbivat rd atvodroy. On the fast- day of Christ’s Passion [who is our Passover] it is forbidden us at all to remember the provision of food. St. Cyril of Hierusalem in his eighteenth Catechism, [c. 17. p. 293,] mentions his auditors’ weary labour, by the in- tention of the fast of the parasceue [or Good Friday] and the following watch. n [aep) Blov Beworr. | © Orat. in S. Pentecost. [init. vol. i, p- 731.] P Lib, ii. c. 16, 17. [p. 65, sqq. ]} 9 [OdK fdas pdvoy, GAA Kal azro~ dexduevos, exOeitGov Te kat ceuvivev. Indicat, se non modo vidisse, sed etiam vehementer probare et mirari. | 33 _ whom he had seen ai Alexandria, 25 to the Gospel ;” “and such religious fastings,” saith the same Eusebius, “which have descended down accurately the same even unto our times; which more eminently were exercised, SuadepovTws, KaTa THY TOU cortnplov maQous éopTiy, €v acLTiats, Kal SvavuKctepevoeow, Tpocoxats TE THY Oelmv Aoyov, in fast- ings, and whole nights watchings, and attentions unto the word of God, at the solemnity of the passion of our Saviour, dimep émaxpiBes Tov adrov dv Kat eis Setpo teTipytar Tapa povous Air tporodv, émronunvapevos, testifying of them those things which accurately are observed after the same manner with us only, and even until now.” And moreover, that he there describes the first preachers of the doctrine of the Gospel, tate dpyGev mpos TOV ’"Atroctodwy €0n Trapadedopéva xataraBeov 6 Girwv tadt eypade, Twavti tT Sirov, “It is manifest,” saith he, “to every one that Philo comprised in that writing customs delivered in the beginning from the Apostles.” These religious persons in and about Alexandria’, aOpoitovra Sv extra éEBdSopddwv, “ are frequent in assembling for the space of seven weeks,” (as we now begin our Paschal fast the seventh week before Easter, that we may exempt the Sundays, and yet leave a full number,)—dayviv yap Kai dev- map0evov avtiv taacw" éote 5€é mpocopTuos® peyloTns éopThs, Hv mevTnkovTas ehayev'—ava Kpdros Tois Sovijs PiTpows atrey00- pevot' olvos év exelvass Tats Hpépaus, (saith Philo, using the very words of my text,) ov« eioxopiterau'—xal tpdrela xabapa Tov evaluav'—pete S& 7d Seimvov tiv iepay dyovot Tavvux loa. This saith Philo: they held “a pure and holy virginal obser- vance: for it is preparatory to the greatest feast, which be- ginneth a solemnity of fifty days.— Mightily they resist at this season the bewitchings of pleasures ; in those days, év éxelvaus Tals nuépats, there is no wine brought into their tables, and their meal is clean free from all meat that had the life of blood.”—And of some of that time he writes that “ after supper they celebrated a holy whole night’s vigil 3” which we know was much the custom of the east and west Churches on Easter Eve. This annual solemnity of numberless religious persons through seven weeks before the high solemnity of ¥ [Tep) Blov Oewpnr., vol. ii. p. 481, Sanctum Baptisma, calls the fast of sqa. | Lent kd0apois mpoedprios, [§ 30. vol. i. s As Gregory Nazianzen, Orat.40.in p. 715. | 26 and who must have been Christians ; Easter (the time of the Bridegroom’s taking away and return) is an observance, which no Essenes, or other Jews ever ob- served, nor indeed any other people at that time of the year before the Christians ; therefore Eusebius did well judge, that it could be understood of Christians only, and that, as he saith, from evident demonstrationst. Now may ye hear Philo’s own words, in that his book, interpreted by himself. For what Philo saith, dOpo(fovrar dv émta EBSopddov—Eore S€ Mpocoptios peyiaTns éoptHs, their celebration of seven weeks, their preparation to their greatest feast, this what it is in 34 Philo’s language, himself lets us know in his book of the ten words": That which the Hebrews, saith he, in their own lan- guage call Easter, (or ITdcya,) wiav npépav é£aiperov ava TAv éros, “The one day that is chiefly eminent in all the year.” But how spent they their seven weeks’ preparation to the feast of Easter? In purity, fastings, and abstinences, and when the feast came, *tTovs evyapictnpiovs tuvous eis Tov coTihpa Oedv joov, “they sang eucharistical hymns unto God their Saviour’ :” but at all times? adel wév ody adAnaoToV Exovot THv TOD Oeod pvyjunv,—ois 6€ Kal Exdotny tuépav €vblace evyec Oat, Trept Tiv &w, Kal Tept Tiv éa7répay, “ they have God in perpetual remembrance—and twice every day” (viz. in common, in the public) “they are wont to pray in the morn- ing and the evening.” Thus hath Philo, contemporary to the Apostles, recommended to us, not in my judgment only, but of Eusebius, as you have seen, and of St. Hierome®, the piety of those first Christians in Egypt, and recorded their Paschal fast, in as evident manner as could be expected a learned writer, himself not a Christian, should commend Christians ; for the very force of truth, and the love that he had to set forth what was excellent in his countrymen. 3. My third proof and authority shall be from witnesses living partly in the Apostles’ times, (those children of the bride- chamber,) partly soon after their times, while their practice t Euseb. ibid., [E. H. ii. 17. p. 69.] Y °Eredav ovy ouveBwor Acuxepio- evapyeorépaus meapyav amodelteoty, vouvTes atdpo) weTa THS GYWTATH TELL- &s ov _Tapd Tiow 7) vn TH TOV pt vérnros, as Philo there declares, { p. oTlavay evpely €oTt KaTa TH evayyéAloy 481. Opnoxela. TEES ey EalaViols ait. 2 065) * Co. Jovin. lib. ii, c. 39. [vol. ii. p. x [P. 485. ] 368. | and from early controversies, 27 and instructions were fresh in memory; from holy bishops and martyrs, some of them ordained by the hands of Apostles themselves; from their agreement even in their differences otherways, from their concord even in some sort of contro- 35 versy among them during some years; in that difference, I mean, found first betwixt Polycarp the auditor and disciple of St. John, and by his own hands ordained bishop of Smyrna, (which episcopal charge he concluded with a glorious mar- tyrdom,) together with Thraseas bishop of Eumenia, these on the one side; and Anicetus, a primitive bishop of Rome and martyr living at the same time, with other western bishops, (deriving from St. Peter, as Polycarp from St. John,) on the other side; about whose difference Polycarp came unto Rome to Anicetus, as Irenzeus witnesses; Anicetus professing to follow the rule received from St. Peter and St. Paul by the instructions of his predecessors, Xystus, elesphorus, Hyginus, and Pius: and Polycarp professing to follow what St. John and other of the Apostles had practised. Odre yap 6 ’Avixy- tos Tov IloAvKaprov meicar édvvato pi TypEly, aTE peTa "Iwdvyov Tob pabntod tod Kupiov av, kal Tov NowTov amro- oTOAWY ois cuVdieTpLYEV, del TeTnpNKOTA, these are the very words of Irenzus himself concerning Polycarp, whom he had seen and heard. “That Anicetus could not persuade him to vary from what he had observed ever with John the dis- ciple of our Lord, and the rest of the Apostles with whom he had conversed or spent his time®.” But their difference was managed with perfect peace and love, and inviolable commu- nion, The same difference again some years after revived, (about the ninety-seventh year after St. John’s death, ) but not with equal calmness and amity, betwixt Polycrates bishop of Ephesus, with other Asian bishops, and Victor bishop of Rome, (next successor to Eleutherius, unto whom Lucius, our first Christian king of Brittany, sent letters, ) with others of the 36 west ; Polycrates pleading the authority of St. John, éri 76 athOos tod Kupiov avarrecwy, saith he, “ who had rested on the Lord’s bosom,” and of St. Philip, tov rdv a5exa arrocT0- Lov, ds Kexoiuntar év ‘Ieparrédet, “ one of the twelve Apostles who fell asleep at Hierapolis ;” also he allegeth the example of S00 Ovyatépes adtod yeynpaxviar mapOévor, Kat éTépa avTod » Tren. apud Euseb., lib. v. c. 24. [p. 249.] 28 where, amid differences about the ante-Paschal Fast ; Ouyatnp év mvetpate modTevoapévn, “of two daughters of | St. Philip, virgins in their old age; and another daughter of his, not that, but a holy woman likewise®;” and Victor with ‘ his on the other side pleading the authority of the tradition of — St. Peter and St. Paul, ov« @ovto Setv Ilavdov Kai Iérpov Tv Tapadoow atysatew*, These were the contenders. ‘The agreement which I mentioned, was constantly this. It was agreed on all hands, 1. That they both had received from the Apostles a tradition for the celebrating of the anniversary feast of Easter, which they called 7 tod carnplov macxa éoptn. 2. That on the eve of that Easter Day certain preceding fastings were to end, (which were the same, that in Tertullian were afterwards called jejunium Paschale;) Polyecrates, and they of Asia, contending as é« mapadocews apyatorépas, oe- ANVNS THY TecTapEerKaLoEKaTHY MoVTO SEeiy ei THS TOU owTHPLoU Tdcxya éopTis Tapapurdrrew, év } Ove TO TpoBarov Iovdaious TponyopeuTo’ ws O€ov Ex TraVTOS KaTa TavTHY, Troi 8 av Hepa THs eBdoudbdos TEepiTUyXaVoL, TAS TOV ACLTLOV ETIAVTELS TrOLEL- ofa “That from tradition ancient [in those early days] they deemed that they ought to observe the feast of the salutary pasch (or Easter) on the fourteenth day of the month, as being, of duty altogether on that day, upon what- soever day of the week it fell, to put an end to, or dissolve their fastings.” On the other side (which was Victor’s) it was 37 alleged, ovx €ous dvtos TovTOV érriTEEiv TOV TPOTrOY Tals ava THY oT aTacav oikovpevny exKAnoias, €E& amooTONKTS Tapacocews TO Kal els Sedpo Kpatiicay eOos huratTovcals’ ws pn & étépa TpoonKkev Tapa THY THs avactacews TOD YwThpos HUOV Huépa Tas vnoTelas éTIAVeTAar. “No such custom to observe on that manner in the rest of the Churches through- out the whole world, they [viz. the rest of the Churches throughout the whole world] observing from apostolical tra- dition the custom which came down to that time, [viz. about the ninety-seventh year after St. John,] that only on that day, which should be also the weekly day of the resurrection of the Lord, they ought to dissolve or end their fastings.” Tf e€ atootoNKhs Tapaddcews TH Huépa [exetvy|] mpoonKer Tas vnotelas érridvec Oat, “ then were they by apostolical tradition © These different from the four vir- gelist. gin daughters of St. Philip the Evan- 4 Sozom. lib. vii. c. 19. [p. 306.] time of Easter ; length, and rigour of the Fast ; 29 to have fasts preceding that day®.”. You see both parts agreed in my conclusion, that the feast of Easter Day was to con- clude certain fasting-days; and all this is witnessed in Eu- sebius’. Difference there was: 1. About what day should be that Easter Day, and conclusion of their fasting-days, they having indeed received different traditions; St. John and St. Philip finding it useful in those parts of Asia, where many Jews inhabited, by condescension to observe the Christian Easter on the sarne day with the Jewish Easter ; letting them to see, that we as festivally remembered Jesus Christ our trué Passover, and our deliverance by Him, as they expected one to come: but St. Peter and St. Paul, where no such cause was prescribed, as meet, not to disjoin their anniversary ssfrom their weekly memorial-day of Christ’s resurrection 2, 2. Particular Churches then differed (none doubting but on Easter Day they were to end their fastings, yet) about the degree and rigour of the fasts, and number of the fasting- days; in which matter, different constitutions of bodies and minds in different countries might call for different allow- ances from the very first. But which of them once doubted, differed or disagreed, touching this, whether an Easter Day were at all to be kept; or, whether any such Paschal fasts were at all to be observedi, whose time of ending only was their © TWdytes Te mid youn Kal. & ef.— brws ey rabty pdvn TAY KaTa TH TdoxXA ynoreay pudatTameba Tas emAdvoels® And they all with one sentence de- clared—that on the Lord’s day only (Easter Day) we do observe to end our Paschal fasts. Evuseb. lib. y. c. 23. [p. 242. | £ Lib. v. c. 23, 24. s Touching this a Council was held in Palestina, wherein Theophilus bi- shop of Cesarea presided, and Narcissus bishop of Hierusalem ; another Council at Rome wherein Victor presided ; an- other in Pontus, wherein Palma, as the senior bishop, presided; another Council in France, wherein Irenzus was president; another in the pro- vince of Osdroéna. Euseb. lib. v..c. 23, 25. [p. 242, 250.] Narcissus, Theophilus, and Cassius bishop of Tyre, and Clarus bishop of Ptolemais, and the bishops with these assembled, mepl TIS KatehBovons Eis adTo’s eK diadox7s Tay amoatdAwy epl Tod ndoxa Tapaddcews wAciota dieiAnpd- res, handled largely of the tradition of the Paschal season, which had come down to them from the Wuyas Tals vnotelais TaTrewobvTas, UTO TAVT@OV Opolws OpmoroynOijceTar— ToUS ev lav eTrLTAYXU- VaVTAS Kal TPO VUKTOS eyYVs dn becovans aVLeVTAS, WS ONUYO- pous Kal axparels weupouela, os Tap’ ddéyov TpoKaTadvovTas TOV Spopov'—*xal Tois wev Travu SiaTrovnbeiow ev Tals bmepOE- CECW, EiTA ATTOKAMODGL Kal LOvOV Ov ExdeElTrOUOL, TVYYVO"LN THS v [§ 22. vol. i. p. 758. ] fee TOs.) W [ Vol. ii. p. 246.) aes OE | x [ Qu. Genebrard ? ] SPS 109] which must 42 u ; : ie 5 ie Ky x In the third century : from Constantine the Great; 33 Taxutépas yevoews. “It will be confessed of all agreeably, that we ought to begin the feast (viz. of Easter) and joy, until that time humbling our souls in fastings. ‘Them truly which make too much haste, and before well toward mid- night break their fast, we blame as regardless, and not masters of their appetite, giving over the race a little before the goal. Such indeed who are much worn by the fasts, and toward the end as it were faint, we easily pardon, if they eat sooner.” And in the same Epistle> he mentions in special manner the six days of fasts, to wit, those of the last week not alike observed of all. 43 In the ruirp century of years after the death of St. John, Constantine the Great, (whose witness seems to have been of his information from the bishops of the Christian world assem- bled in Nice,) in his Epistle to the Christian Churches (re- corded both in Eusebius¢ writing his life, and Socrates‘, and Theodoret®,) writeth thus:—His tavto mdvtwy omod, 1) TOV yoov TAELovev eTricKoTT@V cUVvEeNOcvTwV,—éVOa Kal Trepl THS TOD TATYA aywTaTns Huépas yevouerns GyTijcews, Kai O éF,— Ta&e, VY €K TpwTNS TOV TaMoUS Huepas axXpL TO TapoVTOS epuraéapev, Kal émt Tovs péddovTas ai@vas THY THs émuTnpy- cews TAUTNS GUETANpwoW exTEivVerCat.— Mav yap éoptnv THY Ths jmerépas éedevOepias Hyepav, Tovtécte THY TOD ayLwTaToV maOous, 6 HméTepos Trapédwxe SwTHp* kal pilav eivar Thy KaGo- NiKNY avTodD exxrAnolay BeBovrAnTas'—and then a little after he subjoineth, tas @picpéevas vnotetas.— Eats O€ Takis ebrrpeTrns, Hy Tacat ai TOY OUTiKOV TE Kal LEeoNnUBpLWaV Kal apKTOwY THs OlKOULEVNS MEPOV TrapapvAdTTovaw exKAnolaL, Kal TIVES TOV KATA THY EWaY TOTT@V’—OvVSE yap TpEeTEL EV TOTAUTH ayLOTHTL eval Twa Siapopav.—tavTns Bacireds érrraToAns tcodvvapmov- cay ypadpi ed’ Exdotns éTmrapylas Sueréurrero. “ All, or at least the greater part of bishops being assembled together, [viz. at Nice] where there was also disquisition of the most holy day of Pasche.—After that order, which we have kept from the first day itself of the Passion of the Lord [viz. anno Christi 33.| until now, the same observation to be continued unto the ages to come also.—For our Saviour hath delivered b [P. 110.] a Lib. i. c. 9. [p. 82, sqq. ] ¢ Lib. iii. ec. 17—20. [p. 586—589. | e Lib. i. c. 9. [vol. iii. p. 770, sqq.] GUNNING. D 34 St. Basil of Cesarea ; one solemnity, to wit, the day [or time] of His most holy Passion, the day of our freedom, and would that His Catholic 44 Church also should be one.” A little after he subjoins, “ the appointed fastings.” “ Now this is the well-becoming order which all the Churches of the west and of the north and of the south parts of the world do observe, yea, and some also of the eastern Churches. Neither is it seemly in so great a ho- liness [of observance] there should be any difference. And copies of this letter the Emperor caused to be sent to every province.” My second witness in this century is St. Basil the Great, the archbishop of Caesarea in Cappadocia, in his second ser- mon of fasting’, viz. at the time of the Lent fast; ovre yap ernpera Salmovayv KaTATOApa TOU VyaTEvOVTOS Kat ol PUAAKES THS Cons yuev dryyero. piroTroveTepov Tapapévovet Tots Ova vnorelas Ti Ypuyny Kexalappévots' TOAN® Sé TéEov VV, OTE Ets Tacay THY oiKoULenV TEpLayyéddETaL TO KNpvypa.— Ayyerol elow of Kal’ Exdotny éexkAnolav atroypapopevot Tods “VnTTED- ovtas.—ITXotvowos i 3 pu) KabvBpions THY vncTEeiav,—pndé THS oikias ceavTod ATyov aTroTréwAy, puyTroTé oe KaTaryyeldn emt Tov vomolétov TaV vnote@v. ‘ For neither doth the despite of devils dare any thing against him that fasteth. And the angels, guardians of our life, do more studiously abide by such who have their souls purified by fasting. And more especially now when the edict (of this fast) is proclaimed throughout all the world. ‘There are angels who in each Church register those that fast.—Art thou rich? do not contumeliously enter- tain the fast,—nor send it away disgraced from thy house,— lest it accuse thee before the Lawgiver of the fasts, [of the fasts, he says, not only of fasting, God is the Lawgiver, and his sermon is here of the Lent fasts,] xal woAXaTrAaclova cot 45 amo Katadlkns éraydyn Thy évdear, 7) €E appwotlas coparTos, H €& adds TiVOS oKVOpwThs Tepiatdcews’ “ And lest it bring upon thee from that accusation a manifold mulct, either from weak estate of body, or some other sad accident.”—) Kaxora- Onoov ws Kaos oTpaTLMTNS, Kal GOAncOV vomiwos, va oTeha- voOns, éxeivo cides, Ott Tas 6 dywuvitomevos TdvTA éyKpaTEvETAL. —"ArreheyxOjvai twa To péeya OrAov THY VnoTElav aTroBadovTa. g [Vol.ii. p. 11.] » [P.12.] i fP. 11.) St. Gregory Nazianzen, 3D —k Nyotela apy?) weTavoias,—éyKpareia yAwoons, Oupod éroyx7), errOupiav xopiopuos.—'Nyoreia 7 TOV ayyéhov Opoiwo.s,—é tod Biov cwhpowcpds. “Suffer affliction as a good soldier, and strive thou lawfully that thou mayest be crowned, this knowing, that every one that striveth for masteries is conti- nent in all things.”—One accusation he recounteth, “ that a man should be convinced to have cast away the great weapon of fasting.” —“ Fasting isthe beginning of penance orrepentance, the continence of the tongue, the bridle of anger, the banish- ment of lust.—Fasting is our assimilation unto the angels, the temperament of life.” And in his Sermon preached in the beginning of Lent™, 6 dé dyayav judas eis THY Teplodov Tod xpovov Kipios, rapdoyos tiv olov aywvicrats, ets Tovs Tpoa- yavas TovToUs TO oTeppov Kal evTOVOY Ths KapTeplas émiderEa- peévors, POdcat Kat emt Thy Kupiay TaY oTEepdvaV Hyepav’ voV fev THS avapvycews TOV owTnplov TaOous, év Sé TH édOVTL aiave THs avTaTroddcews TOV BEBiopévov juiv’ Kai 6 e&.— " Aavinr O€ 6 avnp Tav ériOupudr, 6 Tpels EBdSouddas, Kal 0’ é€, Kat Tovs Aéovtas vnoTeve edida~e. “The Lord who hath brought us unto the revolution of this time, grant unto us as 46 combatants entering upon this beginning, to shew forth the firmness and intention of perseverance, that we may attain unto the day which is proper for rewards; now it being the day of the commemoration of our Saviour’s Passion, and in the world to come, of retribution.— Daniel, the man of desires, who fasted three weeks, and learnt the lions to fast,” [their prey being before them. | The next witness is St. Gregory Nazianzen, in his forty-fifth and first Orations®: "Evynortetoapev, érrevd) pr) evnotevoaper, tod EvNov THs yvaoews UroxparnOévtes’ apyaia yap iv 1 €vToM) Kal Hiv duoxpovos’ uyis Tis odca Traldaywyia, Kal tpudis coppovicpa’ iv éreTtayOnuev eixdtas, wv’ d yun pudd- Eavres aTroBeBAnKapev, puraEavtes aTroNdBwpev'—? yes ouve- ataupovpny XpioT@, oipepov svvdoEdfouar.—Ildcya Kupiov, Taoya, Kal TadW ép@ Tacxa, Tih) THS Tpiddos, a’Tn EopTav Huiv EopTi, Kal Taviyupis TavnyvpEewv, ToTodTOY UTrEpaipovaa dee say ° [Orat. xlv. § 28. vol. i. p. 867. ] (Rs 1A P [Orat. i. § 4. vol. i. p. 4.] m™ Homil.*j, de Jejunio, [p. 10. ] 4 [Orat. xlv. § 2. vol. i. p. 846.] mre Gs| D2 36 who says we fell by not fasting ; mdoas, ov Tas avOpwrikds povoy Kal yapat épyomévas, ANN’ Hon Kal Tas avTod Xpioctovd Kal em avT@ Tedoupévas, boov ac- Tépas HAvos.— TT dbece 76 1ados piypopeda. We have fasted [speaking of the fast in Lent] because we fasted not from the tree of knowledge, having been overcome thereby: for fasting was an old command, and coeval with us. It is the pedagogy of the soul, and the moderation of sensual delight ; which is very meetly enjoined us, that what we lost by not observing that precept of fasting, we may recover again, observing it: yesterday I was crucified with Christ, to-day as it were glorified with Him.—This is the Easter of the Lord, the Easter, and again I say the Easter, in honour of the Trinity, the feast of feasts, and solemnity of solemnities, as 47 much exceeding all, not those only which are human, and come from us on earth, but also the other feasts of Christ Himself, and which are celebrated relating to Him; as the sun excels the stars.—By our passions let us imitate His Passion,” &c. And Oration the fortieth’: "Evicrevce (X pices) fikpov po THs Telpas, tyueis mpo Tov IIdcya’ TO wéev TOY vynote.@v év'—ipiv d€ THY cUVVéKpwow Xpictov TodTo Sv- vata, Kal Kad0apals éoTe TrpoedopTios’ Kal 6 ev vnoTEvEL TED- capdKovta iuépas’ Oeds yap Hv' nuts Sé TH Suvduer TovTO cuveueTpnoapmer, eb Kal Twas ATTeW 6 GHros TeiMe Kal U7Ep diva. ‘Christ fasted a little before His temptation, we before the Paschal feast, the matter of fastings is one [in both.| ‘This hath in us the force of mortifying us with Christ, and is the purifying preparation to the feast. And He indeed fasted forty days; for He was God; but we proportionate this to our power, though zeal persuade some to leap even beyond their strength'.” r [Orat. xlv. § 23. vol. i. p. 864. | 8 [§ 30. vol. i. p. 715.] t This St. Gregory Nazianzen his 112th Epistle, [vol. ii. p. 101. ] written to Celeusius the judge, who (as it may seem by this Epistle) in the time of the Church’s public fastings, instead of fasting propounded obscene shows to delight the people—Aadrjow 5é & mpérer pirla kal ToovT® Kaipe’ Tapa- vouets 6 SikacTHs ov vnorevwv: Ka) TGs puddéets Tovs avOpwarivous vémous tovs Oelovs mepippo- vv; Kabdpoy cov Td dikaorhpior, va My Svoiv ev, 7) yon Kakds, 7) voulen* To TpoTiWevat Deas aicxpas, EavTdy earl Ocarpifew: KepddAaov Tod Adyou, to Kpivémevos 6 KpiTys, Kal WTTov ayapTT- ceis. TovTwy ovdey eiydv cor mapacxeiv &uewov. ‘ Now I will speak the things which become our friendship, and this season, [ viz. of fasting.] You, O judge, as not fasting, transgress the law; and how shall you be a preserver of human laws, who contemn the laws divine? Purge your own tribunal, lest of these two things one happen, either that you be an evil man, or appear such. To set before the people filthy shows, is to publish yourself upon the stage. The Epiphanius, contrasting the Church with the Aérians; 37 48 The fourth witness of this age is Epiphanius*: Tip S¢ reccapakootiy—puratrew elwbev 1 avTn ékkrnola €v mnorelais Siatedodoa'—ras Sé && typépas Tov Tacya ev Eq- popayia Svatedodos mavtes of Naol’—mddu dé cuvdkeus eme- Tedodat Tas avTas BE Kal O 6E—*Tetpad. 5é, Kai ev Tpocap- Bare, év vynoteia bws dpas évarns’ érrevdijrrep errupwaKovon tetpads auvednpOn 6 Kupios, cab TO mpocaBBaT@ €aTav- poOn nal wapédmkay oi amdcToNos ev TavTais vnotelas érruteneia Oar, TAnpoupevov Tov pPyTOd, OTe OTAaV amap0n am avtav 6 vupdhlos, TOTE VHTTEVTOVELY EV EKELVALS TALS hwépars; “The same Church [viz. Catholic of which he speaks] hath been wont to observe Lent, continuing in fastings; but the six days of the week before Easter all the people continue in dry [or stricter] diet. Again, they celebrate public meetings (or synaxes of communion) all those six days’.—And on the fourth day of the week, and on the day before the Sabbath, [viz. on Friday,] they are in fasting unto the ninth hour, [viz. our 3 o'clock in the afternoon ;] forasmuch as on the fourth day the Lord was taken, [that is, money taken for His taking,] and on the Friday He was crucified. And the Apostles have delivered that on these days fasts should be celebrated, to the fulfilling of that which was spoken, that ‘When the Bridegroom shall be taken from them, then shall they fast in those days.’” And in Heresy seventy-fifth’, "Ev te tats épaus Tov Ilacya, ote Trap ‘wiv yapeuvviar, ayvetar, KaxoTrabevar, Enpopayiat, evyat, aypumvia Te Kal vnoteia, Kal O &E.—adrot arréwlev opwvodar 49 Kped Te Kal olvov, éavTdv Tas PrBas yeuilovtes, avaKxayya- ovow [oi "Aépuavoi] yedavtes, yAevafovtes Tods THY aylav TavTny Aatpelav THs EBSouddos tov IIdoya éritedodvTas'— iroderkvier Tolvuy THY evvotav, KaL THY avTOD aTLaTiaV « And in the days of the Paschal fast, [or the week at least of it before Easter,] when with us there are lyings on the ground, purities, afflictive sufferings, prayers, watchings, and fastings: they [the Aérians] from the morning feed sum is, O judge, Know that you are to x [Ut sup. p. 1104.] be judged, and you will offend less. I y As our Church also prescribes had nothing better to give you than assemblies, and communion service this counsel.”’ also, every day in this great week. « Tn expositione fidei Catholica, [c. z [Vol. i. p. 906, sq. | 22. vol. i. p. 11085. ] 38 St. Ambrose of Milan, themselves with flesh and wine, filling their veins, and deride us, laughing and mocking at such as celebrate the holy ser- vice of this week ;—so that he shews hereby his mind, and his unbelief.” The fifth witness of this age is the renowned St. Ambrose, bishop of Milan, in his fourth book upon St. Luke’, St. Am- brose’s most undoubted work: Stquis Evangelii gloriam fruc- tumque Resurrectionis optat adipisci, mystict jejuni prevaricator esse non debet, quod et in lege Moyses, et in Evangelio suo Christus utriusque Testamenti auctoritate prescripsit fidele virtutis esse certamen. “If any man desire to obtain the glory of the Gospel, and the fruit of the Resurrection, he ought not to be a transgressor of the mystical fast, which both Moses in the Law did, and Christ in His Gospel hath prescribed, by the authority of both Testaments, a space for the faithful striving of virtue.” The same author in his book de Elia et Jejunio? ; Non autem omnis fames acceptabile jejunium facit, sed fames que Dei timore suscipitur. Considera: Quadragesima totis preter Sabbatum et Dominicam jejunatur diebus. “ Not every hunger makes an acceptable fast, but that hunger which is undertaken from the fear of God. Consider: a Lent is fasted with us all days, except Saturday and the Lord’s day.” Now se of this fast of Lent, he saith in his nineteenth Sermon’, Domi- nus Jesus Christus hune eundem numerum jejuni consecravit.— And Sermon the twenty-eighth*, Hunc quadragenarium nu- merum non—ab hominibus constitutum, sed divinitus consecratum; —hee autem non tam sacerdotum precepta, quam Dei sunt. And in Sermon the twenty-first*, Dominus enim diabolum postea quam quadraginta dies jejunavit, evicit ; non quod et ante jejunia eum vincere non potuisset, sed ut ostenderet nobis tune nos diaboli posse esse victores, cum per quadraginta dies victores jejunando desideriorum carnalium fuissemus.—Non enim, fra- tres, leve peccatum est fidelibus indictam Quadragesimam—et jejunia consecrata ventris voracitate dissolvere ; scriptum est enim, Qui dicit se in Christo manere debet, sicut ille ambulavit, et ipse ambulare.—Ille qui peccatum non habebat, Quadragesi- mam jejunavit : tu non vis Quadragesimam jejunare, qui peccas ? a [§ 15. vol. i. p. 1838. ] 2 b T§ 34 vol. i. p. 545.] e © [ Vol. ii. Append. p. 420. ] a. urging the example of our Lord ; 39 ille, inqguam, peccatum non habebat, sed pro nostris jejunavit peccatis. “The Lord Jesus Christ hath consecrated this same number of fasting.”"—Sermon twenty-eighth, “This quadragesimal number not constituted of men, but conse- crated from God.—Now these are not so much the precepts of the priests, as of God.” And Sermon twenty-first, “ For the Lord after He had fasted forty days overcame the devil, not but that He could have overcome him also before [or without] fastings, but that He might shew unto us, that then we can overcome the devil, when by forty days we have been through fasting victors over our carnal desires.—For neither, O brethren, is it a little fault to break by greediness of the belly the Lent indicted to believers,—the consecrated fasts. It is written, ‘He that saith he abides in Christ, ought him- siself also so to walk, as He walked,’” (viz. as Nazianzen above, attemperating His example to our strength.) He that had no sin, fasted a Lent, and wilt not thou who sinnest? He, I say, had no sin, but fasted for our sins.” Again in his sixtieth Sermonf, which is on the day of Pentecost, (a Sermon which all agree to be his, or Maximus Episcopus Taurinensis’s, and the odds is little which it be, for that either of their authori- ties is great enough.) Ste enim disposuit Dominus, ut sicut ejus Passione in quadragesime jejuniis contristaremur, ita ejus Resur- rectione in quinguagesime fertis letaremur. Non igitur jejuna- mus in hdc quinguagesimd ; quia in his diebus nobiscum Domi- nus commoratur. Non inquam jejunamus presente Domino, quia ipse ait: Numquid possunt filii sponsi jejunare quandiu cum illis est sponsus? ‘For so hath the Lord appointed, that as for His Passion we should mourn in the fasts of Lent, so for His Resurrection we should rejoice in the fifty days following. Therefore we fast not in this fifty days, because in these the Lord is with us. We fast not, I say, the Lord being present; because He hath said, ‘Can the children of the Bridegroom fast so long as the Bridegroom is with them?” Lastly, this same St. Ambrose, in his Sermon de Jejuniis Quadragesime®, thus preacheth toward the end of Lent, Pro- pitia Divinitate, ecce jam pene transegimus quadragesime indicta jejunia, et preecepta Christi Domini abstinentie devotione com- f [Vol. v. p. 66. ed. Rom. 1589. s [Vol. ii. Append. col. 434. | Omitted in Ben. as spurious. | 40 Theophilus of Alexandria, urging it as a preparation plevimus. ‘ Behold, through the mercy of God we have past - through the indicted fasts of Lent, and have fulfilled by the devotion of abstinence the commands of the Lord.” A sixth testimony of this age is that of Theophilus, patri- arch of Alexandria, who in his first Paschal Epistle? thus 52 writeth: Hoque omnis impresentiarum adsumatur labor, ut et eos qui paullulum negligentes sunt, et nosmet tpsos eterne glorie preparemus.—KEt homines provocantur terrarum deserentes hu- milia, cum Ecclesié primitivorum dominice passionis festa cele- brare.—Non est ergo, non est hereticorum ulla solemnitas.— ' Igitur dominicum Pascha celebrantes, sanctis scripturarum puri- Jicemur eloquiis,—curemus diversa vitiorum vulnera;—sic pote- rimus imminentium jejuniorum iter carpere. Incipient dies quad- ragesime a tricesimad die mensis Mechir. Kt hebdomadam salu- taris pasche celebrabimus quintad die mensis Pharmuthi, finientes jejunia secundum Evangelicas traditiones vespere Sabbati de- cima die Pharmuthi: et illucescente statim dominicd, festa cele- bremus undecima die ejusdem mensis, jungentes et septem reliquas hebdomadas sancte Pentecostes: ut cum his qui Trinitatis unam confitentur divinitatem, in celis premia recipiamus, in Christo Jesu Domino nostro. “'To that end let all our labour be taken at present, to prepare both those which are something negli- gent, and ourselves, unto eternal glory.—And thereby men are provoked, forsaking the low things of the earth, to cele- brate the solemnities of the Lord’s Passion with the Church of the primitives [or firstborn. ]—Therefore heretics acknow- ledge not any solemnity.—Let us, celebrating the Pasch of our Lord, be purified by the holy words of the Scriptures ;— let us cure the divers wounds of vices;—and so may we enter the fasts at hand. The days of Lent will begin from the thirtieth day of the month Mechir. We will celebrate _ also the week of the salutary Pasch on the fifth day of the month Pharmuth, ending the fasts according to the evan- gelical traditions on the evening of the Saturday, being the 53 tenth day of Pharmuth: and on the next Lord’s day, the eleventh of the same month, let us celebrate the feasts ; adjoining also the seven following weeks of the holy fifty days; that with them who confess the one Godhead of the Holy Trinity, we may partake of the rewards in heaven, h [P. 623, sq. ] AP? 6Bilsq.] for Easter, and for the next world ; 41 through Christ Jesus our Lord.” So also in his second Paschal Epistle*: Pascha celebrare, habentes quadragesime exordium, ab octavo die mensis, qui secundum Eegyptios vocatur Phamenoth. Et ipso prebente vires, attentius jejunemus : hebdo- made majoris, id est, Pasche venerabilis, die tertia decima mensis Pharmuthi fundamenta jacientes: ita dumtarat, ut juxta evan- gelicas traditiones finiamus jejunca intempestad nocte, octavo decimo die supradicti mensis Pharmutht ;—et prebentes nos dig- nos communione corporis et sanguinis Christi.—*to celebrate Easter, having the beginning of our Lent from the eighth day of the month, which with the Egyptians is called Pha- menoth. And God giving us strength, let us fast more care- fully: laying the foundation of the great week, i. e. of the venerable pasch, on the thirteenth day of the month Phar- muth: howbeit so, that according to the evangelical tradi- tions, we end the fasts late at night, on the eighteenth day of Pharmuth;—rendering ourselves worthy receivers of the communion of the body and blood of Christ.” And in his third Paschal Epistle! he writeth thus: Qwotquot sanctum Pascha celebramus, continentid atque jejuniis latorem legis ami- cum nobis esse faciamus ;—ornantes nos scientia scripturarum quasi solemnibus vestimentis ;—fugantes omnem negligentiam et rumpentes moram, ut alacri cum discipulis ad Salvatorem perga- mus incessu, dicamusque ei, Ubi vis paremus tibi pascha ?—Ad solemnitatem properemus, atque dicamus, Mihi autem absit gloriari, nisi in cruce Christi. Dabit, dabit, inquam, laboranti- 54bus gaudium, et jejunantibus benedicens loquetur, Erunt domut Jude in gaudium et letitiam et in solemnitates bonas, et leta- bimini. “As many of us as celebrate the holy Pasch, let us make the Author of the law a friend unto us by continency and fastings,—adorning ourselves with the knowledge of the Scriptures as with solemn garments, chasing away all negli- gence, and breaking off delay, that we may cheerfully go with the disciples to our Saviour, and say unto Him, ‘ Where wilt Thou that we prepare unto Thee the passover ?’—Let us make haste to the solemnity, and say, ‘God forbid that I should glory save in the cross of Christ.’ Then He will give, He will give, I say, joy to them that labour; and blessing them that fast, will say, [the fasts] shall be to the house of k [P. 623.] 1 [P. 634. ] 42 St. Jerome, referring it to Christ’s institution ; Judah for joy and gladness, and joyous solemnity, and ye shall rejoice.” A seventh witness is St. Hierome, in his Epistle to Marcella™, Nos unam quadragesimam secundum traditionem Apostoloram toto anno, tempore nobis congruo, jejunamus : illi | Montaniste] tres in anno faciunt quadragesimas, quasi tres passi sint Salva- tores. Non quo et per totum annum, exceptd Pentecoste, jejunare non liceat ; sed quod aliud sit necessitate, aliud voluntate, munus offerre. ‘We fast one Lent within the compass of the whole year, according to the tradition of the Apostles, in a season fit [for our mysteries:] the Montanists keep three Lents in the year, as if three Saviours had suffered. Not but that it is lawful to fast throughout the whole year, except in the fifty days; but it is one thing to fast by necessity, another thing to bring a gift of one’s own will.” Again in his second Book against Jovinian"; In foribus Evangelit Anna, filia Phanuelis, “eg en ee ee ee univira inducitur, semperque jejunans. Lt Dominum virginem 55 longa castitas longaque jejunia suscepere.—Acriora demonia docuit [Dominus | non nist oratione et jejuniis posse superart.— °Est Dominus,—qui quadraginta diebus Christianorum jeju- nium sanctificavit: qui beatos appellat esurientes et sitientes. Luke 6.21. In the very doors of the Gospel we meet with Anna the daughter of Phanuel, that had been the wife of one husband ; and her long purity and long continued use of fastings re- ceived [in her arms] the Lord, the Virgin.—The Lord hath taught us that the fiercer sort of devils cannot be overcome but by prayer and fasting.—J¢ ts the Lord, who hath sancti- Jied the fast of the Christians in forty days, who calleth them happy which hunger and thirst.” The same St. Jerome, in his Commentary upon Jonah ii.?: Ipse quoque Dominus verus Jona missus ad predicationem mundi, jejunat quadraginta dies, et hereditatem nobis jejunii derelinquens, ad esum corporis sui sub hoc numero nostras animas preparat. The Lord Him- self, the true Jonas, sent to preach unto the world, fasted forty days, and leaving us the inheritance of the fast, under this number prepares our souls for the eating of His Body.” ‘The same St. Hierome saith in his Commentary on Isaiah lviii.,4 m (Ep. liv. vol. ii. p. 414. ] P [Vol. v. p. 140.] n [ Vol. ii. p. 369. ] 4 [Vol. iv. p. 190.] o [P. 370.] St. Chrysostom, shewing how condescending 43 Dominus totidem [quadraginta| diebus in solitudine jejunavit, ut nobis solennes jejuniorum dies relingueret. “The Lord fasted forty days in the wilderness, that He might leave unto us the solemn days of the fasts.” My eighth witness of this age shall be St. Chrysostom, who in his third and sixteenth Sermons ad populum Antio- chenum, (which sixteenth Sermon he preached in the third week of Lent, wherein now we are:) "Aevrépav éBSopdda Tis 56 vnotetas TapndOoper, saith he, “we have passed the second week of the fast,” (in which time he preached to the people day by day.) *‘Hyets caOdrrep Oépous TVEVLATLKOD TLVOS THS VNTTELAS davelons, Kal os oTpaTiatat Ta OTA arroopnéw@pev. “This spiri- tual summer of this fast now appearing, let us as soldiers wipe off the dust from our arms.” ‘E0os &racw épwtav kata THV TecoapaxooTi, Tocas ExacTos EPdopddas EvijoTeucE ; Kab Zot aKovcar AeyovToV, TOV pev OTL Svo, THY OE OTL TPES, TOV Se Ore mdcas éevijotevoay EBSouddas. “In the time of Lent, it is the manner of all to ask, how many weeks each one hath fasted; and you may hear some answer, two, and some three, and some answer that they have fasted all the weeks.” And in his eleventh Lent Sermon upon Genesis: "4ia todTo Twav- Tayxov 1) cuppetpia Kadov.—* Kara TO avTo Tolvuy Kal emt TOU Kalpov Ths aylas TecoapaKooTNs evpnoouev viv nuiy SvateTUTO- peor Kabdrep yap &v Tois Newpéopors eicl oTaOpol Kal KaTa- yoryla, ote TOUS 6ditas Kexpnkotas Siavarraveo Oat, Kat TOV révev Myyovtas, otto Taw amrecOat Tis ddocTroptas, Kat 0 é€.—rov abrtov 5) tpérov, Kal viv emt Tis aylas TexoapaKo- ois, Tots Tov Spopov THs vnotelas KaTadeEapévors Kabarep atabuovs, Kal KaTayoyla, Kal aKTas, Kal aiylarovs, Kal Nipé- vas, Tas S00 Tabtas Hépas [Td cdBBartov, Kai THY KuptaKny | rig ERBSoudSos Bpayd te SvavarratverOar KexdpioTar 6 deo- rots, wa Kal TO capa puKpov avévtes ard TOV TOVEY Tis vnotelas, Kal THY Yuyiy TapapvOnodpevol, Taw Taped- Oovody Tav Svo TovTwV HpEepav, THs avTHAs 6500 wera TpoOvpias datwvrar of TV Kad TadTnv Kab ér@ped OOovTroplay TroLov- yevor. ‘“ Wherefore in every thing due measure and modera- tion is best.—According whereunto therefore concerning this t (Vol. ii. p. 168.] « (Vol. iv. p. 82.] s [P. 39.] x [P. 84.] t [P. 168.] 44, to our weakness are the rules of the Fast ; season also of the holy Lent, we shall now find it to have 57_ been ruled out unto us. For as in public conveyance of travellers there are certain stages and inns, that the pas- sengers wearied may rest themselves, and intermitting their labours, they may again set upon their journey,—in like manner here also in holy Lent the Lord hath indulged these two weekly days [the Saturday and the Lord’s day | to such as undertake this course of this fast, like certain stages or inns, shores or havens, that both the body may be a little relaxed from its labours of the fasting, and the mind com- forted; that when these two days shall be past over, they may again with cheerfulness set upon this their good and profitable travelling in this way.” “Aras tijs ddouTroplas Tis els Tov ovpavoy pepovons THs TEOApevNs Kal oTEVAS.—bTwTLd Cov gov 70 c@pa Kal SovAaywyav.—ravtov bé TovTwV UTdbects nuiv 4» vnotela Kat SwddoKaros éotav’ vyoteiay S€ ov TavTHY eyo THY TOV TOAROV, GANA THY aKpLBH vnoTElav, ov THY TOV Bpwpatwv aroynv wovov, adda THY TOV auapTnUaT@V’ ov yap apKel THs VnoTElas 1 pbous, eEeXécOaL Tors peTiovTas, éav Ha) META TOD TpoaiKOVTOS YevnTaL VOpLov.—bTws xpr VNTTEvELY, Habwpev THs vncTEelas Tovs Vvomous, a fn TPEX@LEV adNdOS, Moe ets dépa Sépwpev, NSE TKLALAYapWEV VnTTEvoVTES.—TadTa eitrov, ovy iva vnoteiay atiuatwpev, GAN iva vnoTtelav TYLdpmev. “Set on this journey which leads unto heaven, this straight and narrow way ;—keeping under thy body and bringing it into subjection.—And the ground and teacher of all these things, fasting will be unto us; fasting, I mean, not that of most men, but that which is the accurate fast, viz. the absti- nence not from meats only, but from sins. For the nature of 5s fasting only is not sufficient to deliver such as betake them- selves unto it, except it be done agreeably to its law.—Let us learn the laws of fasting, how we ought to fast, that we run not uncertainly, nor beat the air, nor fight with a shadow whilst we fast.—These things I have said, not that we may dishonour fasting, but that we may honour it.” Gregory Nyssen, the brother of St. Basil the Great, is my ninth witness in this age, in his second Oration of the Resur- rection’: Mar0atos—érnyaye, TH éemipwoKoton eis pilav caB- Ratov. Iapwyijxer, dno, 1) WE tocobdtov, ws eivar Tov KaLpov Y [Vol. iii. p. 402.] Gregory Nyssen ; and Prudentius. 45 Ths Tov adexTpvoveav Bors, iris TO Pas THs MeAXOVaNS 7WEpAs TpoavakpoveTau’ TAVTN TOL, Kal TO KaLP@ TOUT, KAL Ov TH weTa 7) odSBatov éotépa, KaTAaNVOYTES TaS VHoTElas THS evppoovvns apxouela, THs KATA TAVTOV KpaTnoaons cuVy- elas cuvnyopovons TO Tpaypate “ Matthew added the time; When it began to dawn towards the first day of the week: The night, saith he, was so far passed that it was now the time of cock-crowing, which giveth warning that the light _of the approaching day is at hand ;” speaking of the day of Christ’s resurrection,—“ For this cause also at this time,” viz. far in the night before Easter Day, “and not in the very evening of the Saturday,’—but Babeia éorépa caBBarov, as Cyril of Alexandria saith in his eighth Paschal Homily, “ far in the night,’—“we dissolve or end the fastings and begin the joy, the custom that obtains with all men consenting hereto.” 59 My last witness of this age is Aurelius Prudentius?. Helias tali crevit observantid, Vetus sacerdos, ruris hospes aridt. . . . . . . . . . e Joannes hujus artis haud minus potens, Dei perennis precucurrit Filium : ° . . . ° . . Hane obsequelam preparabat nuntius Mox adfuturo construens iter Deo. Pridem caducis cum gravatus artubus Jesus, dicato corde jejunavertt. . . . . . . . ° Inhospitali namque secretus loco Quinis diebus octies labentibus Nullam ciborum vendicavit gratiam. Hoc nos sequamur quisque nunc pro viribus, Quod consecrati Tu magister dogmatis Tuis dedisti, Christe, sectatoribus. 2 [Ad fin. vol. v. pt. 2. p. 106. ] « Hymno Septimo jejunantium, [p. 530, sqq. ] 46 In the fourth century : from St. Augustine, After mention of Elias and John Baptist’s fastings as fore- runners of Christ’s, he adds, that “Jesus also in the time of His flesh, did with a devoted heart fast, separating Himself from men in the inhospitable desert, and took no refreshment of food through eight times five days. That which Thou, O Christ, the Master of our consecrated religion, didst deliver to Thy followers, that let each of us now, according to our several measures of strength, follow.” And because of the difference of men’s strength, agreeably to what Irenzeus had said, that there was difference wepi tod eldovs Ths vyoTtelas, “about the sort or measure of fasting;” so this author Pru- dentius also’, though he had said that Christ delivered the fast to His followers, yet saith, Laxus ac liber modus abstinendi Ponitur cunctis ; neque nos severus error impellit: sua quemque cogit Velle potestas. «A free manner or measure of abstaining is propounded to all, not any one by severe terror enforced, but every man’s strength is a law to his will.” In the rourTH century after the death of St. John the Apo- stle, I produce first St. Augustine; who though in his thirty- sixth Epistle® he say, that he finds no where written in the books of the New Testament, any precept of the Lord or the Apostles defining on what days we ought to fast, (albeit he saith, he finds there fasting commanded;) yet he forthwith purposely explains himself in these words’, Non invenimus, ut jam supra commemoravi, in evangelicis et apostolicis literis, Sc. evidenter preceptum ; that is, abstracting from all interpreta- tion by traditions apostolical, (of which sort, in many places, he acknowledges many to be obliging,) in the writings only of the New Testament, he saith, he finds not evidenter preceptum quibus diebus, “no where expressly, or evidently prescribed, what days,” viz. no such express precept nor evident text, but what may need against contradictors the Catholic Church’s interpretation. Which is the thing we contend for; for the same St. Augustine, in his fifty-fifth Epistle, to Janu- » In hymno octavo post jejunium, © [§ 25. vol. ii. col. 78. ] [p. 532. ] a [§ 32. col. 81.] 60 who, since it is not prescribed in the Gospel, 47 arius®, tells us of this very fast of Lent enough to our purpose. Quadragesima sane jejuniorum habet auctorita- tem, ef in veteribus libris—et ex evangelio, §ce.—In qua ergo parte anni congruentius observatio quadragesime con- stitueretur, nist confini atque contigua Dominice Passioni ? 61°The Lent truly of fastings hath authority both in the Old Books, and from out of the Gospel.—In what part therefore of the year more aptly could the observation of Lent be constituted, than in that which is conterminous and next unto the Passion of the Lord?” (viz. the time of the year wherein the Bridegroom was taken away ;) and having fetched the ground and authority of the fast of Lent from the Gospel, he then adds in the following part of the same Epistle, Ut quadraginta illi dies ante Pascha observentur, Ec- clesie consuetudo roboravit, “That those forty days before Easter be observed, the custom of the Church hath strength- ened or corroborated.” Yea, the same St. Augustine in the aforesaid thirty-sixth Epistle’ objected, teaches us the ground of certain other set fasts, to be the days wherein the Bride- groom was taken away. His wordsare these: Cur autem quarta et sextd [ ferid| maxime jejunet Ecclesia, | viz. Catholica,| illa ratio reddi videtur, quod considerato evangelio, ipsd quarta Sabbati—consilium reperiuntur ad occidendum Dominum fe- cisse Judei ;—deinde traditus est ea nocte que gam ad sextam sabbati, qui dies passionis ejus manifestus est, pertinebat: “Now why the Church [Catholic] fasts especially on the fourth and sixth day of the week, that reason or account seems to be rendered, That the Gospel being considered, on the fourth day of the week the Jews are found to have held a council for the killing of the Lord; that afterwards He was delivered up in that night which belonged to the sixth day of the week, which manifestly is the day of His Passion,” saith 62he: which reason from Epiphanius’ also ye heard before. e [§ 28. vol. ii. col. 139.] f [§ 80. vol. ii. col. 80. ] & [ Expos. Fid. c. 22. vol. i. p. 1104. vid. p. 37. sup. h And St. Augustine again in the same thirty-sixth Epistle, [vol. ii. col. 80.]: Passus est Dominus, quod nullus ambigit, sexta sabbati, quapropter et ipsa sexta recte jejunio .deputatur : jejunia quippe humilitatem significant. Unde dictum est, Et humiliabam in jejunio ani- mam meam: “ The Lord suffered (which no man doubts) on the sixth day of the week, wherefore the sixth day of the week also is appointed for fasting ; for that fasting signifies our humility : whence it is said, ‘I humbled my soul with fasting.’ cuvékaupa, not ouve- KaAuwa. Ps. lxix. 10. 48 refers ut to tradition Apostolical ; That for the weekly: now for the anniversary solemnity of Christ’s passion, (which in no place had its solemnity with- out fasting,) we learn from St. Augustine in the fifty-fourth Epistle’, to Januarius, that if it was not first constituted by some General Council, (as for certain it was not, but in the Church universally received long before the Council of Nice, before which there had been no General Council, save that of the Apostles themselves,) then it is retained, as commanded and appointed from tradition apostolical. His words are these: Illa autem que non scripta, sed tradita custodimus, que quidem toto terrarum orbe servantur, datur intelligi vel ab ipsis Apostolis, vel plenariis concilits, quorum est in Ecclesia saluber- rima auctoritas, commendata atque statuta retineri, sicuti quod Domini passio et resurrectio et adscensio in colum, et adventus de celo Spiritus sancti anniversaria solemni- tate celebrantur. “But those things which we keep being not written, but delivered down, which are _ observed throughout the whole world, it is given us to understand are retained as commended and appointed either from the Apostles themselves, or from plenary [h. e. general] councils; whose authority in the Church is most wholesome; as for example, that the passion of the Lord, and His resur- rection and ascension, are celebrated in anniversary solem- nity.” Thus St. Augustine. But the anniversary solemnity a ‘ of Christ’s passion was not first from any plenary or general 63 council; therefore according to St. Augustine’s catholic rule, it was delivered from the Apostles. By which testimony also you may perfectly discern, how St. Augustine’s Non invenio in literis evidenter preceptum, “I do not find it in the writing of the Gospels or the Apostles,” &c. is nothing contrary, in St. Augustine’s judgment, to the fast of Lent’s derivation from the Apostles; nor to that authority (although not evident precept) which St. Augustine himself fetched from out of the Gospel for it: it is the same St. Augustine, who in his roll of Heresies* hath registered it as one part of the Aérians’ super- addition to the Arian heresy, that they taught, nee statuta solemniter celebrunda esse jejunia, sed cum quisque voluerit jeju- nandum, ne videatur esse sub lege: “They denied that the set fasts ought solemnly to be cebrleated, but that every one is to i [ Vol. ii. col, 124. ] k Heres. liii. [ vol. viii. col. 18.] St. Cyril of Alexandria, 49 fast then when himself shall please, lest he should seem to be under the Law:” which Damascen expresseth yet more par- ticularly in his Book of Heresies, that this Aerius bade that the fast of the fourth and sixth day of the week, and of the forty days, and Easter, should not be observed, nor any set fasts, certis statisque diebus,—negat enim se lege teneri: «No set or stated fasts, for that he saith he is not under the law.” My second witness of this age shall be St. Cyril, the renowned patriarch of Alexandria, and most eminent mem- ber of the third General Council; to patriarchs of which see it was entrusted by the first General Council that they should 64yearly signify beforehand to the rest of the Churches, as well as their own, the true time of Easter. This St. Cyril there- fore in his Homilies de Festis Paschalibus gives public noti- fication of the time; in his seventh Homily’, thus: “Apyépevor THS mev aylas TecoapaKkooThs amo, Kal @ é&. TepidvovTes mer Tas vnotelas TH Tpitn ToD Pappovit pnvos, éorrépa caBBarouv, KaTa TAS aToTTONLKas Trapadocets’ “Beginning the holy Lent from” such a day, and “ending the fasts on the third day of the month Pharmuthi, on the Saturday evening, according to the apostolical traditions.” Again, in his fifteenth Homily™: ’Apyopevor tis pév arylas TeccapakooThs amd, Kal 0 é&. Tepidvovtes 6€ Tas VnaTElas TH EBSopun Tod DappovOi pnvos, éorrépa Babela, Kata Tas aTro- oToNtKas Tapaddcers’ “Beginning | this year ]the holy Lent from” such a day, “and ending the fasts on the seventh day of the month Pharmuthi, late at night, according to the traditions apostolical.” And Homily twentieth”: ott yap otto vnotetiowpev Kaba- pas, apxYomevor THs mev aylas TexoapaKxooThs amo, Kat 0 é& Tepidvovtes ev Tas Vnotelas TH EBSomyN ToD PappovOi ynvos, éonépa Babeia, KaTa Tas ATOTTONLKAS Tapadocers’ “So, so let us keep a pure fast, beginning the holy Lent from” such a day, “ending also the fasts on the seventh day of Pharmuthi,” h. e. just forty days after, as also above in the two forecited testimonies, “late or far in the evening, according to the traditions apostolical.” 1 [Ad fin., vol. v. pt. 2. p. 92. ] n [Ad fin. ut sup. p. 264. ] m [Ad fin. ut sup. p. 210.] GUNNING. E 50 in his public notifications to the Churches Thus thrice he clearly refers the fasts of Lent to tradition apostolical, as the same St. Cyril, in nineteen other of his Homilies de Festis Paschalibus, preached in so many several years, refers the same fasts of Lent to tradition, appointment, or instruction evangelical. Homily four®, "Apyopevor Ths méev aylas TexoapaKoaTHs amo 65 &rns Kal eixados TOD Meyip pnvos’ tis 6€ E8douad0s TOU cwTN- pi@dous Tacya aro veounvias ToD PapwovOi pnvos, TEpidvovTES pev Tas VnoTElas KATA TAS EevayyedtKas StaTaées, EoTrepa caBbBato, TH Extn TOV avTod PappovOl unvos’ Eoptafovtes Sé TH eEhs emipwoKovon Kupiakh, TH EBSOpyn Tod avTod Papyovli pnvos’ cuvartovtes éENs Kal Tas Eta EBdouddas THs ayias Ilevrnxooths* “ Beginning the holy Lent from the twenty- sixth day of the month Mechir,” as it were our February, “and [within this Lent] beginning the week of the salutary pasch [or great week before Easter] on the first day of the month Pharmuthi,” or April, “and ending the fasts, according to the evangelical constitutions, on the Saturday evening, which is the sixth day of the same month Pharmuthi, | which is punc- tually forty days after the beginning on the twenty-sixth of Mechir: the Egyptians reckoning thirty days in every month, | and keeping the feast [ viz. Easter Day] on the next day, the dawning Lord’s day, which is the seventh day of that month Pharmuthi: annexing immediately after also the seven weeks of the holy fifty days’ solemnity.” And Homily six’, Apyomevot tis pév aylas Texoapaxoc- THs amo, Kat 0 é&. KaTaTravoyTes Tas VnoTElas TH EvdeKaTN TOD PappovOi punvos, comrépa caBBatw, Kata THY EevayyerdLKiD mapddoo.v Beginning the holy Lent from,” &c., “super- seding the fasts on the eleventh day of the month Pharmuthi on Saturday evening, according to the evangelical tradition.” Again Homily nine4, apyopevor Ths ev dryias TecoapaKoa ris amo, Kat 0’ é&. Katamravovres pev Tas vnoTelas TH EBSOpy TOD 66 Pappovdi punvos, eomépg caBBarov, ws TO evayyerdtKov Svaranrel knpuypa. “ Beginning the hcly Lent from,” &c., and “ending the fasts on the seventh day of Pharmuthi, upon Saturday evening, as the evangelical preaching bids.” And Homily ten", Apyopevor tis pév aylas TexoapaxooTijs © [Ad fin. ut sup. p. 43.] 1 [Ad fin. ut sup. p. 125.] p [Ad fin. ut sup. p. 81.] * [Ad fin. ut sup. p. 142. ] of the time of Easter ; 51 amd, Ka 0 é&. Tepidvovres pev Tas vnoTtelas TH évvdTyn Kal eixdds pnvos, ar 0 é&. éorrépa Babela, KaTa THY Evayyert- Knv tapaddoc.v. “ Beginning the holy Lent from,” &c., and “ending the fasting days on the twenty-ninth of,” &c., “ late at night, according to the evangelical tradition.” And so Homily twenty-five, and Homily twenty-six, and Homily twenty-seven, you have the same testimony with the tenth, in the same words, in three other years. And Homily eleven’, Apyopevor Tis wév aylas TecoapaKkooThs éml, kal 0 é&. Kkatamavovtes pev Tas vyoTteias TH, Kal 0 €€. éorrépa Babeia, Kata TO evayyedsKov Kypuypa. “ Be- ginning the holy Lent upon,” &c., “and ending the fasts on,” &c., [just forty days after] “late in the evening, according to the evangelical preaching.” And so Homilies twelve, and thirteen, and fourteen, and sixteen, and seventeen, and eighteen, and twenty-one, and twenty-four, and thirty, you have the same testimony with the eleventh, in the same words, in nine other years. And Homily twenty-two', Apydmevor Tis ev aylas Tecoapa- KooTihs amo, Kat O° é&. meptdvovTes pev TAS VNTTElaS TH EvvVEaKaL- Sexdtn Tov PappovOi pnvos, éorrépa Babeia, KaTa Tas Evay ye ALKaS Tapadocess. “Beginning the holy Lentfrom,” &c., and “ending the fasts on the nineteenth day of the month Phar- muthi late at night, according to the traditions evangelical.” 67 The same testimony in the same words you have Homily the twenty-third. And Homily twenty-eight", Apyopevos Tis mév aryjlas Tecoa- paxoorhs amd, kal 0 é&. katarabovtes pev Tas VnoTElas TH Evoe- Katyn Tov Pappovbi pnvos, éorrépa Babela caBParov, KATA Ta evayyercKa Knpvypara. “ Beginning the holy Lent from,” &c., and “ending the fasts on the eleventh of Phar- muthi, late on Saturday night, according to the preachings evangelical.” The same testimony you have Homily the twenty-ninth. In all twenty-two times, in twenty-two Homilies, on twenty- two several years, St. Cyril the patriarch proclaims to the Church the fasts of Lent, according to traditions, appoint- ments, or instructions evangelical or apostolical, as he saith. * [Ad fin. ut sup. p. 161.] " [Ad fin. ut sup. p. 534.) * [Ad fin. ut sup. p. 278. ] Ee 52 Theodoret ; Maximus bishop of Turin ; My next and third witness of this age is Theodoret*, con- temporary to St. Cyril, Kaas 5€ tv amroatoNuKny vevonkoTes Tapddocw, Kat 0 é&. bras av TUyn Tavnyupifover TOD mAovS TH punnv. Speaking of the Quartadecimani, he saith, “ Understanding amiss the apostolical tradition, they cele- brate the memory of the Passion, as it happens,” viz. on what day of the week soever the Quartadecima luna doth fall. A fourth witness of this age is Maximus Episcopus Tauri- nensisY, in his thirty-sixth Sermon, Sacrarum literarum exempla protulimus, quibus approbaremus hunc quadragenarium numerum non esse ab hominibus constitutum, sed divinitus consecratum : nec terrend cogitatione inventum, sed ccelesti majestate praecep- tum.—Hec—non tam sacerdotum precepta, quam Dei sunt. Atque ideo qui spernit, non sacerdotem spernit, sed Christum. “ We have brought forth the examples of the holy Scriptures, by which we might make good, that this number, forty,” viz. of fasts, “ was not constituted of men, but consecrated of God: not invented by human cogitation, but commanded by the heavenly Majesty.—These things are not so much the pre- cepts of the priests, as of God; and so he that despiseth them, despiseth not the priesthood, but Christ.” The fifth is Leo the Great, bishop of Rome, who in his third Sermon of Lent? saith on this wise, Merito doctrina Spiritis Sancti hdc eruditione imbuit populum Christianum, ut ad paschale festum quadraginta dierum se continentia prepa- raret. ‘With good cause hath the doctrine of the Holy Ghost initiated the Christian people with this instruction, that to the feast of Easter [that is, to the return of the Bride- groom] an abstinence of forty days should prepare itself.” And in his sixth Sermon of Lent*, U¢ apostolica institutio quadraginta dierum jejuniis impleatur, non ciborum tantummodo parcitate, sed privatione maxime vitiorum. ‘That the aposto- lical institution may be fulfilled in the fast of forty days, not by sparing from our diet only, but especially by abstinence from sins.” And in his fourth Sermon of Lent>, Quia—dum carnis fragilitate austerior observantia relaxatur, dumque per varias actiones vite hujus sollicitudo distenditur, necesse est de = Lib. iii. Hereticarum Fabularum. ANTES hie [vol. iv. p. 343. ] a [P. 40.] y [Ascribed to St. Ambrose, ed. BPP 3 %e) Rom, 1585. vol. v. p. 45, sq. ]} ior) 8 Leo the Great, bishop of Rome ; 53 mundano pulvere etiam religiosa corda sordescere: magna divinze institutionis salubritate provisum est ut ad reparandam mentium puritatem quadraginta nobis dierum exercitatio medere- 69 tur, in quibus aliorum temporum culpas et pia opera redimerent, et jejunia casta decoquerent : “ For as much as while an austerer course of life is relaxed through the frailty of the flesh, and anxious care grows upon us through the various actions of this life, it cannot be but that even religious hearts themselves should gather some soil from the dust of this world; it hath been provided by the salubrity of the divine institution that for the repairing the purity of our minds the exercitation of forty days should heal us; in which both pious works might redeem,” i. e. retract, “and chaste fastings might consume, the faults of our other times.” The same author in his ninth Sermon of Lent® speaketh on this wise: In guibus | Paschalis jejunii diebus| merito a sanctis Apostolis per doctrinam Spi- ritis Sancti majora sunt ordinata jejunia, ut per commune con- sortium crucis Christi etiam nos aliquid in eo, quod propter nos gessit, ageremus, sicut Apostolus ait, Si compatimur, et conglo- rificabimur. “Yn which” Paschal fasts “ with good cause severer fastings were ordained of the holy Apostles by the doctrine of the Holy Ghost, that by [the fellowship of His sufferings,| our conformity to the cross of Christ, we also should have something we should do in or concerning that which He did for us, as the Apostle saith, ‘If we suffer with Him, we shall also be glorified with Him.” And in his fourth Sermon? elsewhere of fasting, Inter omnia, dilectissimi, Apo- stolicee instituta doctrine, que ex divine institutionis fonte manarunt, dubium non est, influente in Ecclesie principes Spiritu. Sancto, hane primum ab eis observantiam fuisse con- ceptam, ut sancti observatione jejunti omnium virtutum regulas 70 inchoarent. Amongst all the institutions of apostolical doctrine, my beloved, which have issued forth from the fountain of Divine appointment, there is no doubt but that this observance with the first, was conceived by them, the Holy Ghost sending his influence upon those princes of the Church, that men should begin the rules of all virtues with the observation of holy fasting.” But I subsume, that if any ¢ [P.43.] 4 [P. 78.] o4 and Chrysologus, shewing its mystical number. conceived observance of holy fasting was amongst the insti- tutions apostolical, none is by any pretended to be before the Paschal fast. ‘Therefore himself speaks to this same sense in his fifth Sermon of Lent®: Quando opportunius, dilectissimi, ad remedia divina recurrimus, quam cum ipsa nobis sacramenta re- demptionis nostre temporum lege referunt, que ut dignius cele- bremus saluberrime nos quadraginta dierum jejunio prepare- mus? When more opportunely, my beloved, have we re- | course to divine remedies, than when they bring about again | to us, by the revolution of times, the Sacraments themselves | of our redemption, that we for the health of our souls may prepare ourselves with the fast of forty days for the more worthy celebration of them?” And in his twelfth Sermonf, Appropinquante, dilectissimi, solennitate paschali, sic est precur- renda consuetudo jejunit, ut nos quadraginta dierum numerus ad sanctificationem corporis et mentis exerceat ;—unde in ccelestibus Kcclesize disciplinis multum utilitatis afferunt divinitus instituta jejunia: “The solemnity of Easter now approaching, my be- loved, the custom of the fast is so to be premitted, that the number of forty days may exercise us for the sanctification of our body and mind,—so as that in the heavenly disciplines of the Church the fasts instituted by God bring” to us “ much7! advantage.” The sixth witness of this age is Chrysologus, in his eleventh and thirteenth Sermons; Ecce tempus, quo miles procedit ad campum, recurrit ad Det jejunia Christianus®.— Quod quadra- gesimam jejunamus, non est humana inventio; auctoritas est divina. Et est mysticum, non presumptum, Behold the time, in which the soldier goes forth into the field, and the Christian hath recourse unto the fasts of God.—That we fast a Lent, is not of human invention, but of authority Divine ; and it is mystical, not presumptive.” And in his hundred and sixty-sixth Sermon of the fast of Lent, he lets us know why he calls it mysticali; Eece Quadragesime jejunium, quod devotione solenni die crastino suscipit universalis Eeclesia.— Quadragenarius iste numerus sacratus a seculis.— Quadraginta diebus ac noctibus expiaturus terram ccelestis imber effunditur.— Attendite, fratres, quantus sit quadragenarius numerus iste, qui * [P. 39.] ‘TP. 46. P. 12, ne] i eee ms In the fifth century: from Cesarius of Arles, 55 et tunc celum terris aperuit abluendis : et nunc fonte baptismatis orbem totum pandit gentibus innovandis ; qui nos quadragenariis jejuniorum cursibus evocat, et perducit ad celum. “ Behold the fast of Lent, which with solemn devotion to-morrow the universal Church begins.—That number of forty days conse- crated of ancient ages.—In forty days and nights rain was poured forth from heaven to expiate the earth.—Consider, brethren, what is that number, which both then opened heaven for ablution of the earth; and now opens all the 72world in the fountain of baptism*,” wont to be solemnly celebrated in the night before Easter Day, “ for the renewing of the nations ;—which by the course of forty days’ fasts calls us forth, and brings us onward to heaven.” In the FIFTH century after the death of St. John the Apostle, we produce first Cesarius bishop of Arles, in his first and second Homilies of Lent, where he thus speaks, ‘ogo vos, fratres charissimi, ut in isto legitimo ac sacratissimo Quadrage- sime tempore exceptis Dominicis diebus nullus prandere pre- sumat, nisi forte ille quem jejunare infirmitas non permittit ; quia aliis diebus jejunare, aut remedium, aut premium est: in Quadragesimé non jejunare peccatum est. Alio tempore qui jejunat accipiet indulgentiam : in his diebus qui potest et non jejunat, sentiet penam.— Bonum est jejunare fratres, sed melius est eleemosynam dare. Si aliquis utrumque potest, duo sunt bona.— Ut per totam Quadragesimam et usque ad finem pasche castitatem, Deo auxiliante, servantes, in illd sacrosancté solenni- tate Pasche, castitatis luce vestiti, eleemosynis dealbatt, orationi- bus, vigiliis et jejuniis, velut quibusdam ceelestibus et spiritualibus margaritis ornati, non solum cum amicis sed etiam cum inimicis 73 pacifici, liberd et securd conscientid ad altare Domini accedentes, corpus et sanguinem ejus non ad judicium, sed ad remedium k Now in the solemn fastings be- fore admission of the Catechumeni- competentes unto baptism, St. Justin Martyr [Apol.i. § 61. p. 71.] even in his time, about fifty years after St. John’s death, witnesseth that the Church was wont to join with the persons to be baptized in the fasting, e¥xeo@al te Ka) aitely vnotevovTes Tapa Tov Oeovd TOY TponuapTnuevav ape diddocKovrTat, fav cuvevxouevey Kal cuvynotevdvTay avtois’ greta ByovTa bd jay EvOa bdwp éorl, kal tporov, évayevyhoews, ov kal jets adtol aveyevynOnuev, avaryev- yevra. ‘They are instructed to pray and ask of God, with fasting, the pardon of their former sins, we,’’ the com- pany of believers and before-baptized Christians, ‘‘ praying and fasting with them; and after that they are brought by us where the water is, and are re- generated after the same manner we ourselves were before regenerated.” 1 Hom. 2. [p. 746. ] a ES (Etc 4 56 referring it to direct apostolical law ; possitis accipere. “TI intreat you, most dear brethren, that in this commanded and most sacred time of Lent, none presume to dine,” or break the fast, “except on the Lord’s days therein ; except if there be any whose infirmity permits him not to fast,” viz. not to fast at all, or not so many days: “ because at other times to fast, either is a remedy,” when under- taken as a holy revenge on ourselves for sin, “ or else hath its reward,” when on other pious or charitable occasions; “ but in Lent not to fast is a sin. In other time he which fasissg viz. as he ought, “shall receive indulgence. In these days of Lent, he which can, and doth not fast, will bear his punish- ment.—It is good, my brethren, to fast, but it is yet better to give alms; if any can do both, they are a double good.—I admonish you that you keep yourselves in chaste purity throughout the whole Lent and unto the end of the feast of Easter, through the help of God, that so in that most holy solemnity of Easter, you being arrayed with the light of | purity and with the white garments of alms-deeds, and adorned as it were with certain heavenly and spiritual pearls of prayers, watchings, and fastings, and being at peace, not only with your friends, but also your enemies, with a free and quiet conscience ye may approach to the altar of the Lord, and partake of His Body and Blood not to condemnation, but to your souls’ health.” Which same he declares in his first Homily of this fast of Lent"; Mortificatione presenti futura mortis sententia prevenitur ; et dum culpe auctor humiliatur, culpa consumitur ; dumque exterior afflictio voluntarie distric- 74 tionis infertur, tremendi Judicii offensa sedatur; et ingentia debita labor solvit exiguus, que vix consumpturus erat ardor eternus. ‘‘By this present mortification,” if rightly per- formed, “the future sentence of death is prevented; and while the sinner is humbled, the sin is consumed ; while he inflicts on himself the outward affliction of voluntary severity, the wrath of the dreadful judgment is appeased: so a little pain dissolves great debts, which eternal burnings otherwise would scarce consume.” Whilst this our author calls the fast of Lent, legitimum et sacratissimum Quadragesime tempus, in which for men that are able, not to fast, he saith is a sin, you may perceive by his following discourse, that he so calls " [P. 746.] the two historians, Evagrius, 57 here Lent legitimum jejunii tempus, as the Catholic Church in Tertullian called the same days of the Bridegroom’s taking away, dies legitimos jejuniorum christianorum?, declaring her- self there to mean the days commanded by a law from the Apostles; and as Tertullian? himself calls the Lord’s Prayer, legitimam orationem ;—premissd legitimd oratione. For had Ceesarius here intended to have called this fast sacratisstmum et legitimum, in quo non jejunare peccatum est, only as com- manded by a law ecclesiastical; he could not have contra- distinguished thereto, as he doth, in that consideration, all other days besides; there being in his time other fasting days besides Lent commanded by the Church: therefore this time of Lent was in some higher sense legitimum jejuniorum tempus, in quo non jejunare peccatum est. 75 The historians, who wrote also in this age, are two especially: Aurelius Cassiodorus, the compiler of the Tripartite history from the translation of Epiphanius Scholasticus of three for- mer Greek historians, whom he had set on work to translate them, and himself had woven them into one continued dis- course: and the second Evagrius.—This latter‘ noteth certain heretics of Alexandria ov« aideoOévtas Tov Kaipov THs Tov cotnplov Tacya mavnyvpews, “ which shewed not reverence to the time of the solemnity of our Saviour's passover,” the Christian Pascha, which included the memorial of His passion and resurrection. And he tells us of Gregory’ the bishop, that he did communicate unto the soldiers the holy Body of Christ on a certain day [of the great week, ] for it was, saith he, ) wdvoerros jpuépa, 7 TO aylw éyyifovca TaOeL, “the all-venerable day, which is near unto the day Ot? Christ’s “holy passion ;” so that he accounted more days than one for the memory of the Bridegroom’s being taken away about that season, to be venerable, and days of com- municating the people, for the holiness of the day of Christ’s passion, to which others approaching are held, it seems, also mavoertol, exceeding venerable*. ° Lib. de jejuniis, c. 2 sc 544. | Ed. Venet. 1615. fol. 06’. b.,] and in P [De Orat. c. 9. p. 133.] the ancient Liturgy called St. Gregory’s fe ibsar. c. 8. [ip- 299. Gia [Eucholog. Venet. 1832. | Agorora Lib. vi. c. 13. [p. 463. ] maytoKpatop, 6 &ec. 6 bia Thy depar dv ® And this appears to be and have cov mpdvoray Kal worry ayabdrnTa been the language oftheEasternChurch, ayayav jas eis Tas Tavoemrous 7pE- as you may see in their rum«dy, [see pas Tavras, mpbs kalapiopdy Yuxay Kal 58 and Cassiodorus, in his account of Spiridion ; The other historian, Aurelius Cassiodorus*, writeth thus: 4d 76 Hebreos idem Apostolus dicit: Mutato enim sacerdotio, necessario legis mutatio fuit. Igitur nec Apostolus nec Evangelia acce- dentibus ad predicationem jucum servitutis imposuerunt : sed festivitatem Pasche et alias celebritates [cum primis Christi Pas- sionis, ut mox sequitur] honorandas esse dixerunt. Quapropter quoniam diligunt homines hujusmodi celebritates [ab Anpostolis dictas Honorandas| eo quod in eis a laboribus requiescunt, singult per provincias, sicuti voluerunt, [viz. pro modo,] me- moriam salutaris Passionis antiquitus ex quadam consuetudine celebrabant. ‘The same Apostle saith unto the Hebrews, ‘The priesthood being changed, there was necessarily also a change of the law.’ Neither the Apostle therefore nor the Gospels imposed any yoke of servitude upon those that came to their preaching ; but they,” to wit, the Apostles, “said that the feast of Easter and other solemnities,” amongst which other the Passion of Christ is with the first, as follows here also, “are to be honoured. Wherefore seeing that men love such solemnities,” viz. bid by the Apostles to be honoured of men, “because in those they have rest from their daily labours: those of each country through their several provinces cele- brated as they would,” viz. for the manner, “from a certain custom,” viz. of each country “the memory of the salutary Passion from the ancient times.” Now this same Cassiodore doth declare" that this celebrity of the Passion of Christ (celebrated ever with fasting) with its éyyifovcar jywépau, its conterminous preceding days, was in ancient times called Quadragesima, and observed by the most holy bishops, even such as wrought miracles; for he tells us there of holy 77 THMATWY, Mpos eyKpdTeay TabGv, mpods eArida dvactdcews’ 6 Sia TecoapaKovTa Teepav, kal @ Ek. mapdoxov Kal nuty ayabe, Tov ayava Tov KaAdy dywrloac bal, Toy dpdmov THs vnoTElas exTeAéoa, Ke. Tas Kepadrdas Tay hopdTtwy SpakdyTwY ouv0Adcal, viKnTaS Te THS Gpwaptlas dva~ pavivat, Kal akatakpitws peace mpoc- kuyjoai Kal Thy aylay avacraow, &c. And again, Kupie 6 cds judy, 6 aya- yav huas eis Tas mavoémTous juépas Tavras, kal @ eg. “O Lord Almighty, Who” &c., ‘‘ Who of Thine unspeakable providence and great goodness hast brought us to these all-venerable days, for the purifying of our souls and bodies, for the continence of our sen- sitive passions, for the expectation of the resurrection ; Who through forty days,” &c. “Grant unto us also of Thy goodness to fight this good fight, to finish this course of this fast,’ &c., ‘to break the heads of the invisible dragons, and to stand up victors over sin, and to arrive to adore the holy resurrection irreprovably.”,—And again: “O Lord our God, Who hast brought us to these all-venerable days,” &c. * Lib. ix. c, 38. Histor. Tripartit. [vol. i. p. 347.] u Lib.i..c. 10. [p. 211.] é a 7 Dorotheus the Archimandrite, 59 Spiridion, who was one of the most eminent of those bishops, who made a representation as it were of the apostolical com- pany in the first General Council of Nice, etxova yopelas atroaToNiKhs Svémpetrov O€ év Tols émricKoTrols ILadvotrids_ Te Kat Yrupiswov 6 €x Kumpov' “among those bishops there chiefly did excel Paphnutius and Spiridion ;” this Spiridion bishop of Trimithous, a city of Cyprus, a holy man, and worker of miracles, all which Socrates witnesseth’; but of him Cassiodorus thus recordeth, Qualis autem { Spiridion | circa peregrinorum susceptionem fuerit, hine apparet: Instante jam Quadragesima, quidam ex itinere venit ad eum, quibus diebus consueverat cum suis continuare jejunia, et die certo comedere, medios dies sine cibo consistens. Videns itaque pere- grinum valde defectum: Perge, inquit sue file, lava peregrini pedes, et cibos appone. Cumque virgo dixisset, nec panem esse nec addguta, (quarum rerum solebant nonnihil* habere reconditum propter jejunium,) orans primum, veniamque petens, filie jussit ut porcinas carnes, quas domi salitas habebat, coqueret, §c. «What manner of man this Spiridion was as to the enter- taining of strangers, appears herehence: when now Lent was instaut, there came to him a certain stranger weary from his journey, on those days, upon which he with his had been wont to continue their fasts, and to eat after certain days only, passing the days betwixt without food; he then seeing the stranger much spent with his travel, he saith to his daughter, go and wash the stranger’s feet, and set victuals upon the board ; and when the virgin replied, that there was neither bread nor barley flour in the house, of which yet they were 78 wont to have some in store, as provision for the fast; he first praying pardon, bade his daughter boil some hog’s-flesh, which they had in the house salted,” &c. My fourth witness of this age shall be Dorotheus Archi- mandrita, (not he whose age is much elder, but his pretended works much more uncertain.) YOi &ysot dmoaToXo4 €Bov- AetcavtTo pos BornOeav Kat eepyeciay TAY puxav juav Ka TooTo pevtovws Kal inpyrotépws nuiv Tapadodval, abtas Tas tywépas Tis Cohs iuav amodeKaTdoat, Kal oiovel dprepa- cat TO Oca, va odtas Kai etroyovpea ev Tols Epyous Huan, kab é&ircovpeOa Kad’ Exaotov éTos Tas apaptias Odov Tob vy L.i.c. 8, 12. [p. 40.) * [Male, editt. “nihil.”’] ¥ Doctrina 15, [p. 839.] 60 shewing it an exact tithe of our time ; evavtov. Kai Wnydicavtes jylacav jutv and tov Tplaxoclwy é&jKovta TévTE twepav Tod éviavToD Tav’Tas érTa EPoopddas. °ANXG oi Tarépes TO Xpdve@ cvveidov mpocTeOivat avtots Kat addnv play EBdoudba, dwa pev Sid TO mpoyuprdte- cba, Kat oiov tpoopanrifer Oar Tovs pwéANOVTAS EioeAOetY Ets TOV KOTO THY vnoTEL@V, dpa Se Kal TYLdVTES Tas VyoTelas TO apiue Tis aylas Tescapaxootis, iy évjotevcev 6 Kiros nudv. “Au yap oxtw EBdouddes tdaipoupévor Tov caBBatwv kal TOV KUPLAKOV, TETTAapPaKoVTA Huépat yivovtaL, TYyLmpévys Kal” cavtny Ths vynotelas Tod dyiov caBBdrou, bia TO eivat avTHY lepwraTnyv Kal povny vnoteiay amd TdvTeV Tov caf- Batov tod éwavtod. “At dé éwta éBdopddes yopis Tov caf3- Batov Kal Tov Kuplaxdy yivovta TpLaKovTa mévTE Hpépau' Rowrov, mpootieuévns Tod caBBdrov tod peyddov, Kal Tov npuloeEos THS Naympas Kal pwroTo.od vuKTos, TpLdKovTa &E ucov npepar etolv. “Orep éoti TO déxatov Tév Tpiaxoclov éE}KovTa TEVTE HMLEPGV TOD eviavTOD, meTa TONS aKpiBEelas* TOV yap 79 Tplaxoclwy To SéxaTov éott TpidKovTa, Kal Tov EhKovTA TO déxatov » &&, Kal Tay mévTe TO Tyucu' idov TpldKkovta && Husov Hépar, Kalas eiropev. “Autn éotlv % Sexatia, as av el TUS, TaVTOS TOV éviavTOd, jv wyelacav iy els peTdvovay ol aytorArrdatondo1, Kabdpatov odcay TOY ALAPTLOV, WS ELTrOY, TavtTos Tov évavtov.— ISov éSwxev 6 Oeds tas aylas 1- Képas tavtas, wa édv omovddce Tis peta vippews Kal TaTrewodppocvyns ppovticar éavtov Kal petavohoa, év avdtats, KabapOy aro TOy duaptiav bdov Tod éviavTod’ Kal Nourbv dva- TaveTat n uy) adTod amo Tob Bdpous, Kal obtws Kalapas Tpoc- EépxeTae TH ayla hepa Ths avactdcews, Kab eTadapBaver aKa- Taxpitws TOV aylwv puvoTnplov, véos avOpwros yevojevos Sid THS MeTAVvolas TOV ayiwv VnoTELOV TOUT, Kal MEVEL peTA yYapas Kai evppootyns mvevpatinis eoprdtov adv Oc@ Tacav tip aylay TevTnKoaTHv. “ The holy Apostles, for our ghostly help and the benefit of our souls, have consulted to deliver down unto us this in special manner and very signally, that we should render as it were the tithes of our life,” or time, “these same days” viz. of Lent, ‘and to consecrate them unto God, that so we may be both blessed in our works, and may year by year obtain merciful pardon for our sins of the whole year” passed : “and they,” the Apostles, “dy their common suffrage sanctified or set apart for us from the three hundred and sixty-five days and two Councils, under severe penalties ; 61 of the year these seven weeks” of fastings: the same number we heard from Philo the Jew, observed by the Religious of Egypt under St. Mark; for so have they set apart seven so weeks. ‘ Yea the ancient Fathers have added to them one other week also, both to fit us beforehand, and to exercise us when about to enter into the labour of the following fasts ; and also that they might make up the honourable number of a holy forty days’ fast ; which our Lord did fast. For eight weeks, if you substract from them the Lord’s days and the Saturdays, that one only the vigil of Easter Day excepted, which alone of all the Saturdays in the year is kept as a most sacred and honourable fast, make up forty days. But seven weeks without the Lord’s days and the Saturdays are thirty- five days. To which if you add that Saturday which is the holy vigil of Easter, and also the half of that illustrious and enlightened night,” as St. Cyril also directed the Lent fast not to be ended before the Badela éorépa, before it be far in the night, “the sum will be thirty-six days and an half; which accurately is the tenth or tithe of the three hundred and sixty-five days of the year,” &c. “This is that tenth or tithe, as we may so say, of the whole year, which the Apostles have made healthful to us for our repentance, as a time of our purifying from our sins of the whole year.— Behold God hath given to us these holy days, that if any one with diligence and sobriety and humiliation be careful therein to repent, he may be purged from his sins of the whole year; and his soul is eased from their burden, and so he comes pure to the holy day of the resurrection; and being become a new man through the repentance of these holy fasts, he partakes of the holy mysteries not to condemnation [but to life ;] and keeps gi the feast of the holy fifty days throughout religiously towards God with spiritual joy and gladness.” The fifth authority of this age shall be that of the Fathers of the Provincial Council of Agatha’. Placutt etiam ut omnes Ecclesia filii, exceptis diebus Dominicis, in Quadragesima etiam die sabbato, sacerdotali ordinatione, et districtionis comminatione jejunent. “It is also decreed that all the sons or children of the Church do fast in the Lent, all except the Lord’s days, under commination of severity by this our sacerdotal decree, z Can. 12. [vol. ii. col. 999. ] 62 viz. of Agde; and the first of Braga. even on the Saturdays also.” Where that which they added of their own sacerdotal ordaining was the sanction of severe penalty, and the taking in the Saturdays to the fast, probably against their former custom, in compliance with their neigh- bour, greater Church of Rome; as the Council of Eliberis in Spain had done before them’. The sixth and last authority of this age is that of Concilium Braccarense primum”. Si quis quintd ferid Paschal, que est cena Domini, hord legitimd, post nonam jejunus, &c. “If any one on the fifth day of the great week before Easter, which is called cena Domini,” for that the Lord on that day did institute the holy Eucharist, “shall not continue his fast unto the legitimate hour, viz. celebrating the holy Eucharist fast- ing after three o’clock in the afternoon, but shall keep the solemnity of that day secundum sectam Priscilliani, according to the sect of the Priscillianists,” &c. “let him be anathema.” Where their great severity of an anathema, and their recount- ing the violators of that day of the Paschal fast as symbolizing s2 with heresy and heretics, seems to charge such as sided against the Paschal fast, as Epiphanius* had before charged the Aérians for the same cause, with azuotia, or unbelief. In the stxru century after the death of St. John, I first pro- duce the witness of Isidore bishop of Sevil in Spain’. Odser- vatio Quadragesime, que in universo orbe institutione apostolica observatur circa confinium Dominice Passionis. ‘'The obser- vation of Lent, which is in the whole world observed by institution apostolical about the times of the solemnity of the Passion of the Lord,” viz. the time of the Bridegroom’s taking away. ‘The same author in his comments on Exodus®, Quid autem sibi velit, quod Moyses quadraginta diebus jejuna- verit ?— Quadragenario enim numero et Moyses, et Elias, et ipse Dominus jejunaverunt. Preecipitur enim nobis ez lege et pro- phetis, et ex ipso evangelio, quod testimonium habet a lege et prophetis : (unde etiam in monte inter utramque personam medius Salvator effulsit,) &e. “ Now what may it mean, that Moses fasted forty days?—That number of days both Moses and Elias, and the Lord Himself, did fast; for also zt is com- ® Can. 26. [vol. i. col. 253. ] 4 Lib. vi. Etymol. c. 19. [§ 69. vol. > Can. 16. [vol. iii. col. 349. ] iii. p. 291. © Heresy 75. [vid. p. 37. sup.] © Cap. xli. [vol. v. p. 389.] a & bal 0 ¥ Bs .. i bs In the sixth century; from Isidore of Seville ; 63 manded unto us from the law, and the prophets, and from the Gospel itself, which receiveth witness from the law and the prophets: (whence also on the mount betwixt those two per- sons, our Saviour shined forth in the midst.)’ The same he declareth more at large’: Jejuniorum tempora secundum scripturas sanctas quatuor sunt, in quibus per abstinentiam et 83 lamentum penitentie Domino supplicandum est: et licet omni- bus diebus orare et abstinere conveniat, his tamen temporib s amplius jejuniis et penitentie servire oportet. Primum enim jejunium Quadragesime est, guod veteribus libris capit ex jejunio Moysi, et Elie, et ex Evangelio, quia totidem diebus Dominus jejunavit, demonstrans Evangelium non dissentire a lege et prophetis.—In qua ergo parte anni congruentius obser- vatio Quadragesime constitueretur, nisi confini atque contigua Dominice Passioni? “There are four times of fastings according to the holy Scriptures, in which we must make our supplications unto the Lord with abstinence and the wailing of penance: and though it be meet that we should at all times pray and abstain, yet must we at these times especially attend on fastings and penance. The first or chief is the fast of Lent, which had beginning in the books of the Old Testament from the fasts of Moses and Elias, and from out of the Gospel also, for that so many days the Lord did fast, shewing that the Gospel did not disagree with the law and the prophets.—In what part then of the year should the observation of Lent be more congruously placed, than on that time of the year which is near and contiguous unto the Lord’s passion?” The same Isidore in the sixth book of Derivations®: Temporum autem, que legalibus ac propheticis institutionibus terminatis tempori- bus statuta sunt, ut jejunium quarti, quinti, septimi, et decimi mensis: vel sicut in Evangelio dies illi in quibus ablatus est sponsus. ‘ Of the times which were appointed by institutions legal and prophetical, which now are ceased, were those, the 84 fasts of the fourth, fifth, seventh, and tenth month: or such as are in the Gospel, those days in which the Bridegroom was taken away.” Which Bridegroom being the Lord, and His taking away His death and Passion, this our author hath oft enough told us what is that fast which belongs thereto. Lastly there- f Lib. i. de Offic. Eccles. ¢. 37. [vol. & Cap. 19. [§ 69. vol. iii. p. 291.] vi. p. 405. ] 64 St. Gregory the Great ; fore the same Isidore": Hee et alia similia multa sunt, que in ecclesiis Christi geruntur, ex quibus tamen quedam sunt ; quein scripturis canonicis commendantur ; quedam vero non sunt quidem scripta, sed tamen tradita custodiuntur. Sed illa quidem que toto orbe terrarum servantur, vel ab ipsis apostolis vel ab auctoritate principalium conciliorum statuta intelliguntur, sicut Domini passio, et resurrectio, ef ascensio in celum, et adventus Spiritus sancti, que revoluto die anni 0b memoriam celebrantur. ‘These and many other like things there are, which are observed in the churches of Christ; whereof yet some there are which are recommended in the canonical Scriptures; and some, which are observed not being written, but yet delivered by tradition. Howbeit those things truly which are observed in the whole world, are understood to have been instituted either by the Apostles themselves, or from that (next) chief authority of Councils, as are the cele- brated anniversary memorials of the Lord’s passion, and resur- rection, and His ascension into heaven, and of the coming of the Holy Ghost.” Upon the like words whereto in St. Au- gustine I have noted before, that these solemnities are in the Isa. 33.20. Catholic Church,—* the city of our solemnities,”’—found before any institution for them in any General Council: and therefore according to St. Augustine and Isidore, no other beginning of them is to be looked for, as neither can any be found, but 85 from the Apostles. The second witness of this sixth age shall be St. Gregory the Great!: Quadragesime tempus inchoamus, §c. Cur ergo in abstinentid quadragenarius numerus custoditur, nisi quia virtus decalogi per libros quatuor sancti Evangelii impletur 2—Quia tune decalogi mandata perficimus, cum profecto quatuor libros sancti Evangelit custodimus.—Precepta autem Dominica per decalogum sunt accepta. Quia ergo per carnis desideria decalogi mandata contempsimus, dignum est ut eandem carnem quater- decies affligamus.—A presenti etenim die usque ad Paschalis solemnitatis gaudia sex hebdomade veniunt.— Ut qui nobismet- ipsis per acceptum annum viximus, Auctori nostro nos in ejus decimis per abstinentiam mortificemus. Unde, fratres carissimi, sicut offerre in lege gubemini decimas rerum, ita et offerre conten- h Lib. i. de Offic. Eccles. c. 44. [vol. i Homil. 16. in Evangell. [vol. i. col. vi. p. 411.] 1494, sq. ] the fourth Council of Toledo, 65 dite et decimas dierum. Unusquisque in quantum virtus suppetit, carnem maceret, ejusque desideria affligat, concupiscentias turpes interficiat. “We begin the time of Lent,” &c. “ Now why is the number of forty observed,” in this fast, “but because the force of the Decalogue” or ten words “is fulfilled by the four books of the holy Gospel?—Because we then perform the commandments of the Decalogue, when indeed we keep the four books of the holy Gospel. The commands of the Lord are by the Decalogue received; because therefore we have contemned the commands of the Decalogue through the desires of the flesh, it is meet that we afflict the same flesh by forty times.—For from this present day unto the joys of the Paschal solemnity there are six weeks coming.—That we 86 who through the year passed have lived” too much “to our- selves, should mortify ourselves to our Creator in the tenth of the year through abstinence. Whence, most dear brethren, as ye are bid by the law to offer the tenths of your substance, so contend to offer to Him also the tenths of your days. Let every one as much as his strength serves, macerate his flesh, afflict his appetites, and slay his filthy lusts.” A third record of this age may be the fourth Council of Toledo*: Comperimus, quod per nonnullas ecclesias in die sexte ferie Passionis Domini, clausis basilicarum foribus, nec cele- bratur officium, nec Passio Domini populis predicatur ; dum idem Salvator noster apostolis suis preceperit, dicens : Passionem et mortem et resurrectionem meam omnibus predicate. Ideo oportet eodem die mysterium Crucis quod ipse Dominus cunctis nunciandum voluit, predicari, atque indulgentiam criminum clara voce omnem populum postulare: ut penitentie compunc- tione mundati, venerabilem diem dominice resurrectionis, remissis iniquitatibus suscipere mereamur ; corporisque ejus et sanguinis sacramentum mundi a peccatis sumamus. Quidam in die ejus- dem dominice Passionis ad horam nonam jejunium solvunt, con- viviis abutuntur: et dum sol ipse eodem die tenebris palliatus lumen subduxerit, ipsaque elementa turbata mestitiam totius mundi ostenderint, illi jejunium tanti diet polluunt, epulisque inserviunt. Et quia totum eumdem diem universalis Ecclesia propter Passionem Domini in merore et abstinentia perayit ; quicungue in eo jejunium, preter parvulos, senes, et languidos, k Cap. 7, 8, and 11. [vol. iii. col. 581, sqq. ] GUNNING. F 66 which censures irregularities creeping in ; ante peractas indulgentie preces, resolverit, a paschali gaudio repellatur : nec in eo sacramentum corporis et sanguinis Domini percipiat, qui diem Passionis ejus per abstinentiam non honorat.— In omnibus predictis Quadragesime diebus—opus est fletibus, ac 87 jejuniis insistere, corpus cilicio et cinere induere, animum mero- ribus dejicere, gaudium in tristitiam vertere, quousque veniat : tempus resurrectionis Christi, quando oportet Alleluiah in letitid canere, et meerorem in gaudium commutare. Hoc enim Ecclesia universalis consensio in cunctis terrarum partibus roboravit. “‘We have understood that in certain Churches on the sixth day of the week before Easter, the day of the Passion of the Lord, the church doors are shut up, and no office celebrated, nor the Passion of the Lord preached unto the people; although the same our Saviour commanded His Apostles to preach His Passion, Death, and Resurrection unto all people ; and therefore the mystery of His cross, which the Lord would have shewn forth unto all men, ought on that day to be preached; and all the people ought earnestly to ask” of God “the pardon of their sins, that being cleansed through the compunction of repentance, we may attain to receive the venerable day of the Lord’s resurrection, having our sins remitted; and being clean from sin, may receive the Sacra- ment of His Body and Blood. Some on the same day of the Passion of the Lord break off their fasts at three o’clock in the afternoon, and betake themselves to entertainments,” or banquets, “and while the sun itself on that day being hid withdrew its light, and the elements being troubled shewed forth the sadness of the whole world; they profane the fasts of so great a day, and give themselves to feasting. Forasmuch then as the universal Church keeps that whole day in sadness and abstinence for the Passion of the Lord, whosoever on that gg day, except little children, old men, and the sick, shall break the fast before the supplications for pardon are finished, let him be debarred from the Paschal joy, and not receive therein the Sacrament of the Body and Blood of the Lord, who did not honour the day of His Passion with fasting.—On all the fore- said days of Lent it is behoveful that we should give ourselves unto weeping and fasting, and cover our body with sackcloth and ashes, and cast down our soul with sorrow, until the time of Christ’s resurrection be come, when first, we must also the eighth; and Joannes Moschus. 67 sing Hallelujah with joy, and change our sadness into re- joicing; for that the consent of the universal Church hath strengthened this observance :” he saith only, strengthened by the consent of the universal Church, which doth not denote the first beginning. The fourth record of this age is the eighth Council of Toledo!, held twenty years after that former. Detecta est ingluvies horrenda voracium, que dum freno parsimonie non astringitur, religioni contraire censetur. Nam dicente Scrip- turd: Qui spernit minima, paulatim decidet in maxima: alle tanto edacitatis improbe sumptu grassantur, ut coelestia et pene summa contemnere videantur. Etenim cum Quadragesime dies anni totius decime deputentur, §c.—Illi vero, quos aut etas incurvat, aut languor extenuat, aut necessitas arctat, &c. “A horrid gluttony of certain greedy persons is detected, which while it suffers itself not to be held in by the bridle of parsi- mony, is judged to be opposite to religion. For the Scrip- 89 ture saying, ‘ He that despiseth little things shall fall by little and little into those things which are greatest ;’ these men by their so great expense of wicked gluttony, make such out- rage, that they seem to contemn things heavenly and almost of chief concernment. For whereas the days of Lent are recounted the tenth part of the whole year,” &c.—“ But as for such other whom either age doth bow, or sickness con- sumes, or necessity straitens,” such the Council excuses. A fifth and last witness of this century is Joannes Moschus™. "Eyov 8¢ Tuotixdy xowovodvta TH ayia kabouKh Kal aTrocto- Mh Exkdyala: ovtos 6 TIvatexos Kata To eos Ths ~opas Eha- Bev xowovlav th ayia Tréurrty'—ouveBy Sé peta TO aryvov Idoxa tov Tvotixov, wal 0 é&. “ He had” a servant named “Pisticus, which did communicate with the holy Catholic and Apostolic Church; this Pisticus received the Communion, as the custom of the country was to receive, on that fifth day of the week which is called the holy fifth,” viz. the Thursday of the holy week, for so it seems in the language of the Catholic and Apostolic Church it was then called and held holy; ‘now it came to pass after the holy Easter, that Pisticus,” &c. In the sevenrn century, which is the last I shall now travel 1 Cap. 9. [vol. iii. col. 964. ] m In Prato Spirituali, cap. 79. [p. 1089.] F2 68 In the seventh century : from Bede, through, Venerable Bede our countryman offers himself the first witness, in his Homilia A@stivalis on Dominica Exaudi. "Sicut enim imminentibus solenniis paschalibus Quadragesimam jejuniorum observantia celebravimus, sic eisdem peractis, Quin- quagesimam non sine certd causd mysteru festa devotione agi- mus.— Utramque sane hanc solennitatem, scilicet et Quadra- gesime et quinquagesime, non quorumlibet hominum, sed 90 ipsius Domini ac Salvatoris nostri patriam nobis sanxit aucto- ritas. ‘As in the approaching of the Paschal solemnities, we celebrated a Lent with the observance of fastings, so those being finished, we observe a fifty days’ solemnity with festival devotion, not without a ground of a certain mystery therein.— Indeed both these solemnities, viz. the Quadragesima and Quinquagesima,” the forty days of Lent, and the fifty days fol- lowing, “authority hath established to us as the country, not of any persons we please, but of God Himself and our Saviour.” The same Venerable Bede, in his Comment on Luke the fourth?, and again in his first Homily of Lent4, lays down the same position here ensuing, and the same also with St. Au- gustine and Isidore foregoing. The words of Bede also are these: Quadragesima jejuniorum habet auctoritatem—et ex Evangelio.—In qué autem parte anni congruentius observatio Quadragesime constitueretur, nisi confinis atque contigua Domi- nice Passionis? ‘“'The fasts of Lent have their authority— also from the Gospel.—And in what part of the year more agreeably might the observation of Lent be ordained, than on the border of, and contiguous unto, the Passion of the Lord ?” And on Dominica Exaudi* ; Dominus predixit quia discipuli ipso secum conversante jejunare non possent, ablato autem eo Jeunarent.—Ait illis ;—Venient autem dies, cum auferetur ab eis sponsus, et tune jejunabunt.—Constat profecto, quia post ablationem ejus spontaneis sese subdidére jejuniis. “The Lord foretold that His disciples, whilst He was conversant with 91 them, could not fast; but should when He should be taken from them.—‘The days will come when the Bridegroom shall be taken from them, and then shall they fast.’—It is evident indeed, that after His taking from them they submitted them- 2 [Vol. vii. col. 34.] 4 [Vol. vii. col. 223. ] © [Col. 35. ] * [Col. 37.] P [Vol. y. col. 258.] who cites the Gospel, and apostolic practice ; 69 selves to willing fastings.” ‘This I here allege, because Bede makes this practice of the Apostles the exemplification of some of the Churches’ following set annual fasts. In his Homily upon the Tuesday after Palm Sunday, he thus speaks of the Parasceue, which we call Good Friday’: Cum acce- pisset acetum [Dominus], dixit ; Consummatum est: hoc est, sexte diei quod pro mundi refectione suscepti jam totum est opus expletum. Sabbato autem in sepulchro requiescens resurrec- tionis, que octava die ventura erat, expectabat adventum. «When the Lord had received” on this sixth day of the week before Easter “the vinegar, He said, ‘It is finished:’ that is, the whole work of the sixth day, which I have undertaken for the new creation of the world, is now consummated ;” even as it appears in Genesis i., that on the same sixth day of the week wherein God made man at the first, He finished all His works. ‘And on the Sabbath He rested in the grave, waiting for the coming of His resurrection which was to be the eighth day.” An evidenter preceptum in the New Testa- ment we do not find for the sixth or for the eighth day’s observation ; but the Church hath so interpreted for the one these words of my text, “When the Bridegroom shall be taken from them, then shall they fastt;” and for the other, the eighth or Lord’s day, that of Psalm cxviii., “This is the day which the Lord hath made";” and that of Rev. i. 10.— 92 1 may conclude the witness of Bede with what he concluded this fast*. Ecce jejunium quadragesimale Domino auxihante jam plurimd ex parte complevimus ; testis est unicuique con- " scientia sua, guia quanto districtius se sanctis his diebus Do- mino mancipdsse meminit, tanto amplius gaudens sanctum Dominice resurrectionis tempus expectat.—Quicunque ergo, fratres dilectissimi, continentie armis accincti ab initio jam Quadragesime cum tentatore superbo certare ceperunt, videant caute ne cepta deserant, priusquam hoste prostrato ministeriis donentur Angelicis. ‘ Behold we have now through the help of God finished for the most part this fast of Lent; every 5 (Col. 286.] a TY ev CE hucpas Ktiow avaravicas, t The Church, in Tertullian, lib. de 7mepay TiOqot TH avaxavioes, hy 51a ToD Jejuniis ; see above, p. 21. and Epipha- wadpuot mpoavapwret A€yov 7d Tvedma" nius, Heres. 75; see above, p. 37. Airy huépa hy emoinoev 6 Kupuos. u S. Athanasius, lib. de Sabbat. et x Hom. in Dominica Palmarum, Circumcisione, [ vol. ii. p.57.] 5a ro07o ~— [col 264. ] Mat. 4. 11. 70 Theodulphus of Orleans ; man’s conscience bears him witness, that by how much more strictly he remembers that he hath humbled himself before the Lord on these holy days, with so much the more joy he expects the holy time of the Lord’s resurrection.— Whosoever therefore of you, my most beloved brethren, have now from the beginning of Lent, being fortified with the armour of abstinence, encountered the proud tempter, let them now take good heed that they forsake not what they have enter- prized, till having vanquished the enemy, angels come and minister unto them ;” alluding to that ministry unto Christ. Our second author in this age is Theodulphus bishop of Orleans, (part afterwards of the Council of Frankfort,) in his’ Epistle to the Priests. ¥Jpsa autem Quadragesima cum summa observatione custodiri debet, ut jejunium in ea, preter dies Dominicos, qui abstinentie’ substracti sunt, nullatenus resol- vatur.—Nulla in his occasio sit resolvendi jejunii: quia alio tem- pore solet jejunium caritatis causa dissolvi, isto vero nullatenus debet. Quia in ako jejunare in voluntate et arbitrio cujuslibet positum est, in hoc vero non jejunare, preceptum Dei trans- 93 cendere est. Ht in alio tempore jejunare, premium absti- nentt acquirere est: in hoc vero, preter infirmos ac parvulos, quisquis non jejunaverit, penam sibi acquirit, quia eosdem dies Dominus et per Moysem, et per Eliam, et per semetipsum, sacro jejunio consecravit. ‘'The Lent fast itself ought to be kept with all observance, that therein except the Lord’s days, which are subtracted from fastings, the fast be in nowise broken.—Let no occasion be taken of violating this fast ; for F that at other times our fast is wont to be dissolved upon occa- sion of charity’, but in Lent it ought not so to be wont. Because at other times to fast, is committed to every one’s will and choice; but in this time not to fast, is to transgress the precept of God. At other times to fast acquires a reward to him who so abstains; but at this time, whoso fasts not, except little ones, or those which are infirm, doth procure unto himself punishment; because the Lord both by Moses, and by Elias, and by Himself, hath consecrated those same days to fasting.” *Qui nullatenus jejunare credendi sunt, si ante manducaverint, quam vespertinum celebretur officium.— y N. 37. [eol. 940.] ® Thid., n. 39. [col. 941. ] * Or kindness of reception. es P. ao oe ae 299 oe John Damascene, against the Aérians ; ri » Abstinentia vero in his diebus omnium deliciarum esse debet. « Whoso eateth before the evening office be celebrated, is not to be deemed to have fasted.—In these days we ought to abstain from all delights.” The third witness of this century shall be Joannes Damas- cenus®’, concerning the Aérians or Eustachians. And one of the Church’s times of © [Vid. p. 78. sup. ] ordination is always in Lent also. d [§ 65. p. 82. ] is proved the observance in the primitive Church 81 their Amen, those that are with us called deacons give unto every one of them that are present to receive of the consecrated 107 bread, wine, and water ;” ‘4s [evyaptotias| ovdevi adrAM petacyeiv é€ov oti, %) TO TicTEvovTL adnOH elvar Ta Sed.- Saypéva tf Hudv, Kal Noveapév@ TO UTEP ahécews ApapTLaV Kal eis avayévvnow doutpov’ Kal O é&; “ whereof it is not lawful for any to be partaker, but him that believeth the things which are taught by us to be true, and that is washed in the laver of regeneration for the forgiveness of sins.” Now as the time of the mother’s travail with child is not confined to one day only, so neither was the Church’s fasting and prayers for the Catechumens’ baptizing; witnesses whereof in the first ages are the Asian Churches, who maintained their cause from St. John and St. Philip; and the western, who maintained theirs from St. Peter and St. Paul; and both agreed that the fasting before Easter was more than of a day. For so saith the one, dmola § dv uépa—tas TOV aoiTLOV émidvces tovetcOar, “on whatsoever day the fastings or fasts are to be ended;” douridv, not dowtlas; and the other saith thus: év tavty—rTOv Kata TO IIdcya vynoctevav pvdat- Tomeba Tas émtAvoets’ and again, tas vnotelas émidvec Oar: “on this day we observe [or are wont] to end the Paschal fastings, or fasts;” Tov vnoterov, and Tas vnotelas, not THs vnoteias or THY vnotelav. This contest and agreement of those primitive Churches (in the year of our Lord Christ 196) is recorded in Eusebius’s Ecclesiastical History‘. Thus having proved those three propositions from unde- niable authorities even within the first three hundred years, the collection from them is evident and certain; that the purest ages of the Church and nearest to the Apostles did, without any other beginning than from the universal teachers 108 of the universal Church, viz. the Apostles, observe a yearly Paschal fast of certain days before Easter; or that I may ex- press it in Leo’s words, not hitherto cited, in his eleventh and twelfth Sermons de Quadragesimd, *Appropinquante autem festivitate Paschali adest maximum sacratissimumque jejunium, quod observantiam sui universis fidelibus sine exceptione de- nunciat; of which he there a little fafter saith, im calestibus © [§ 66. p. 83.] f Lib. v. c. 23. [vol. i. p. 242.] GUNNING, G 82 of an ante-Paschal Fast ; Ecclesia disciplinis multum utilitatis afferunt divinitus instituta jeunia. “The feast of Easter approaching, there approacheth also” before it “the chiefest and most sacred fast, which com- mands the observance of all believers without exception” viz. at their pleasure, without necessity.—“ Much is the profit of these heavenly disciplines of the Church, fastings appointed of God.” Or in the words of an ancienter Father in the first three hundred years, Dionysius bishop of Alexandria, in his Epistle to Basilides a bishop, where blaming some who fasting not at all till they came to the two last days of the fast, 1éEK- kKAXnola, “unto all our fellow ministers, the bishops, priests, and deacons throughout the earth, and to the whole Catholic Church under heaven;” therefore surely they spake what they knew was a known appellation in the whole Christian world, when they describe a certain day of the year by this name, TH weyary Tov Idoxya jwépa, “on the great day of Easter ;” this is found written as about the hundred and sixty-eighth year after St. John, so also recorded in Kusebius*, which peyadyn tod Tdoya juépa is that which Philo Judzus" had expressed in his book of the Reli- gious (Christians) of Alexandria by the name of peyicTn éopT, the greatest of the feasts, and is answerable to the rod Heyddou caBRarov in the Epistle of the Church of Smyrna above alleged, the great Saturday, which is the eve of Easter; yea the whole forty days foregoing, the sixty-first canon apostolical*, made in the same age wherein these two Dio- nysiuses lived, calls tv dyiav teccapaxootiy, “ the holy Quadragesimal fast ;” and Origen’ in the same age, Quadra- gesime dies jejuniis consecratos ;—whence I say otherwise should all these appellations, (which are the records of things,) be found the language of the several Churches, in the most famous bishops and writers of the first three hun- T [See p. 30. sup.] u [Vid. p.-25. sup. ] * Lib. de Conviv, Virgin. Orat. iii. x [P. 451.] [vid. p. 24. sup. ] y Homil. 10. in Levit. xvi. [vol. ii. * Hist. Eccl. lib. vii. ¢. 80. [p. 359. ] p. 246.] 112 throughout all Churches in the first ages ; 85 dred years, when they speak for the most part to the Catholic Church throughout the whole earth; if it had not been within the first three hundred years a common notion of the universal Church, from one and the same universal practice, without any other so much as pretended universal cause of its beginning beside apostolical teaching, of an honourable, holy, and great solemnity of a Paschal fast, that is, the Fast of Lent? which I have shewn to be in the mother dialect of our English but the Fast of Spring, as by the laws of the Church universal both this Paschal fast and Easter were to be cele- brated soon after or about the vernal equinox. This last way of proof I have insisted on for their sakes who pretend reverence to the first three hundred years, (wherein they know the records ecclesiastical are but few comparatively,) and yet are not ashamed against all this evi- dence to note all recurring set fasts, and particularly this of the Paschal or Lent fast, with the brand of superstition or Judaical observance; blindly and at adventure applying thereto that of the Apostle, of the observance of “ days, and. months, and times, and years;” as if the first day of the week, commanded to be observed under peril of sin, and obliging the conscience of all Christians’, were not @ day, 113and the observance of the Lord’s days the observance of some days, as well as Good Friday, or any other day or days of fasts; or had any evidenter preceptum or express command- ment in the New Testament to come in the place of the seventh day, or were not as much liable to some men’s igno- rant application of Rom. xiv. ver. 5, 6, “ one man esteems one day above another, another esteems every day alike. Let every man be fully persuaded in his own mind: he that re- gards a day regards it to the Lord; and he that regardeth not a day, to the Lord he regards it not.” Whatever fair answer they with us, we hope, will give to this text, as not including any disparagement at all to the Lord’s day, the same will let them understand how rashly they have con- demned the observance of other feasts and fasts of the Church from their own mistaken consequences drawn from Scriptures understood in their own sense, without reverence and regard to the Church’s teaching, despising together all those three 2 And not the seventh day mentioned in the fourth Commandment. 86 by testimony, of adversaries: Lucian ; great instruments of Christian truth and sobriety which Vin- centius Lirinensis* professed to have learnt from the greatest lights of the Christian Church in and about the third holy General Council of Ephesus for the avoiding of heresy and schism; viz. Antiquity, Universality, and also Consent of the generality of the doctors of the Church. Next I proceed to another sort of proof, fetched from the witness of the enemies of the Church and Gospel. Where I begin with Lucian the scoffer, about the sixty-fifth year after St. John’s decease: who appears in his writings so well knowing of Christian affairs, that he is by some thought to have been an apostate, if ever he were of any religion. He 114 besides his scoffing at our Saviour as a crucified sophister?, and deriding our swearing by “the most high God,” and the “Son of the Father,” and the “ Spirit proceeding forth from the Father, One of Three, and Three of One,” as he makes us to speak; his words are in Philopatri’, tiva éropocapat ; tyriyucdovta Ocov,—vidv matpos, mvetua x tatpds éxmopev6- fevov, &v €x TpLav Kal €& évds tpia; he in the same Philopatri, —according as we have heard from St. Chrysostom@ that upon usual enquiry how many weeks of Lent any Christian had fasted, taév pév, Ste Sud, “some would answer two, others perhaps, three, and others alle ;’—so Lucian it seems had met with some of the former sort; and thus he speaks in the fore- mentioned book; typyords yap av elns, amdye Tod oXNLATOS* —édeyov yap, Hrious Séxa dovror Svapevoduev, Kab ert ravvd- Xous vuvwdias eraypurvovvtes—b date Sacov Tovrous, THD EUXNY ATO TaTpOs apEdpevos, Kal THY TrOkVdVULOV @onv és TéXos émGeis* “you should be a Christian from your fashion :” P Aidv-iHizor eit sp. 72] » In Peregrino, [vol. viii. p. 269, 271.) tov wéyay yotv exetvoy eri oé- Bovow &yOpwrov Tov év TH Maduorivy avarkoAomoabevta:— toy averKoAoTiC- Mévoy éxeivoy cogpiorhy. “IT Vol-tx. ip. 2825) 4 Homil. 16. ad populum Antio- chenum. [vol. ii. p. 168.] © The Montanists especially affected to keep two weeks of fasting excepting the Saturday and the Lord’s day, that is, ten days, as Tertullian witnesseth, lib. de jejuniis, [p. 552. fin.] and Sozo- men lib. vii. cap. 19. [p. 308.] of 5& dv0 [€Bdoud5as vnorevovor|, &s of T& Mov- Tayov ppovovyTes* and others, good and Catholic Christians, kept but two weeks, (exempting also two days in each week, as St. Chrysostom would that they should do,) by reason of their measure of strength, that they were not well able to keep more: and these St. Chry- sostom seems to mean (for here pre- hends them not) by his ray ev, 871 dv0. f (Vol. ix. p. 244.] & [P. 246. ] h [| P. 248.) Acesius a Novatian bishop ; 87 for so many called the Christians, xpnatovs* “they report of themselves that they continue ten days fasting, and keep whole night-watches in hymns and psalms ;—leave them therefore, adding in the end of their hymns, that much-used close, beginning from the Father.” Thus early after St. J ohn’s death, even the enemies of the Church observed the Christians’ 115 manner of more than one week’s fasting, and whole nights’ watchings in hymns and doxologies; whereas neither Chris- tians nor any other religion in the world in these ages ob- served a many wecks’ fast with whole nights’ watchings and hymnodies, but only the Christian Paschal fast; and this Lucian scoffs at as amongst the characters of the XPNTTOL, the Christians; and hath now found followers amongst the Christians themselves. “In the last days there shall come,” 2 Pet. 3. 3. viz. in more abundance, “ scofters.” The next but more moderate adversary is Acesius, a bishop of the Novatian faction in the time of the first General Council of Nice; which holy Council both mentioning and supposing as well known to all the Catholic Church the fast of Lent, commanding synods to be held twice a year in every province throughout the Church universal, pla bev TPO THS TETTA- pakooThs, wa rans puxporpuxias dvarpouperns TO O@pov xalapov tpoopépntar TH Oe@, “ the one before Lent, that all disquiet of minds being taken away a pure offering may be offered to God,” viz. at the end of the forty days, on the day of Christ’s resurrection ; and the same sacred Council also putting an end to the ancient controversy of the time of Easter, and consequently of the time of the Paschal fast, as Theodoret witnessethi in these words, éo0f 77 oUVOo@ Kal viv Ilacyariav éoptny amavtas Kata TOV auToV élite katpov, “it seemed good to the synod that all men should celebrate the solemnity of Easter at one and the same time ;” Constantine the Great, and the happy nursing Father of 116the Church in that age, and he who assembled and patron- ized that first Council GEcumenical, sent for this Acesius the Novatian bishop, demanding whether he assented to the two decrees of the Council, concerning the faith of Christ's deity, and concerning the time of the solemnity of Easter ; 6 6€, OU- i Hist. Eccl. lib. iv. cap. 20. [Vid. mdvras Tovs amayvraxod éemiTeder. | lib. i. cap. 9. @oge—emi puts Hepa 88 and the sect of the Tetradite ;— dey Kawov, én, & Bacired, 4 ctvodos dpicev’ obra yap dvwbev Kat €& apyns, ée TOV aTooTONLKOD YpoOvav Trapeiinpa Kal Tov Spov Ths Tistews Kal Tov xpdvoV Ths Tob ITdcya éoprijs. “ Acesius replied, ‘O emperor, the Council hath determined no new thing; for so have I received from old time, even from the beginning, from the times of the Apostles, both that defini- tion of faith, and that time of the solemnity of Kaster* ;’” where still we must remember that in the language of the ancients Pascha includit Jejunium, Easter includes the Paschal fast preceding, as St. Hierome above hath taught us), A third witness of adversaries is that of the Terpadtras, or Quartani™ ; for these Constantinus Harmenopulus? registers in his Catalogue of Heretics for this cause, of airol xat Terpa- dirat, br To ldoya éoprdtovres ob Katadvew, adrd ynoTevety aipodvrat, os év TeTpdow iets: where he useth the word xatavew, as Cyril of Alexandria above so oft°, ras vnorelas meprrvew" “these Quartani keep the solemnity of Easter, not dissolving the fasts, but choose to fast also” i. e. continue their fast “on Easter Day, as we do on the fourth day of the week,” viz. until three o’clock in the afternoon. This, if not against apostolical tradition, could not have entitled them to 117 have place amongst the sects heretical. If we would now speak of our nearest friends and their more welcome testimonies: In a conference held in a synod in England, A.D. 664”, found in the tomes of the Councils, where two kings were present, and bishops from Scotland and Ireland, in their debate concerning the Paschal solemnity, (which as I have shewed includes the preceding Paschal fast ; as Irenzus also acknowledges the differences about the one to have accompanied the differences about the other, even long before his time4,) the one part thus pleaded, Quod ne cui contemnendum et reprobandum esse videatur, ipsum est quod beatus evangelista Joannes, discipulus specialiter Domino dilectus, cum omnibus quibus preerat ecclesiis, celebrdsse legtur.—In quo k Socrat. lib. i. cap. 10. [p. 38.] decimani. 1 [See above the expressions of Ter- » Lib. de Sectis, [§ 15. p. 536. ] tullian, p. 28, 30,83; Timotheus Alex- ° (Vid. p. 49—51. ] andr., and St. Ambrose, p. 30; Leo, P [Collatio Pharensis, vol. iii. col. p: 63; Methodius, p. 84; &c.] 994. ] m A distinct sect from the Quarta- 4 Euseb. lib. v. cap. 24. [p. 243, sqq.] es Pes ee ee of friends: an English Council concerning Easter; 89 tanti apostoli, qui super pectus Domini recumbere dignus futt, exempla sectamur ; cum ipsum sapientissime vixisse omnis mun- dus noverit; “which” our manner of Paschal celebration «Jest any man should think contemptible and reprovable, we aver it the same which the blessed evangelist John, the beloved disciple of the Lord, is read to have observed, toge- ther with all the Churches over which he presided.—Herein therefore we follow the example of so great an Apostle, whom the Lord did deign to rest in His bosom; whom all the world also knows to have lived most wisely ;” which was the same plea in effect that Polycarp in his time had made to Anicetus, and Polycrates in his time to Victor. The other part is said thus to have replied, Tunc Wilfridus, jubente rege ut diceret, ita exorsus est. Pascha quod facimus, inquit, vidimus Rome, 118 ubi beati Apostoli Petrus et Paulus vixere, docuere, passt sunt, et sepulti, ab omnibus celebrari: hoc in Italid, hoc in Galli, quas discendi vel orandi studio pertransivimus, ab omnibus agi conspeximus ; hoc Africam, Asiam, Agyptum, Greciam, et omnem orbem, quacumque Christi ecclesia diffusa est, per diver- sas nationes ac linguas, uno ac non diverso temporis ordine gert comperimus ; “ then Wilfrid, the king commanding him to speak, thus began: The Pasche which we observe we have seen so celebrated at Rome by all, where the blessed Apostles Peter and Paul lived and taught, were martyred and buried ; thus in Italy, thus in France ; the same we have found in the same order of time to have been observed in Africa, in Asia, and in Egypt, throughout all nations and tongues, whereso- ever the Church of Christ is diffused.” —Neque hee evangelica et apostolica traditio legem solvit, sed potius adimplet.—In quam observantiam imitandam omnes sancti Joannis successores in Asia post obitum ejus et omnis per orbem Ecclesia conversa est: et hoc esse verum Pascha, hoc solum fidelibus celebrandum, Niceno concilio non statutum noviter, sed confirmatum est.— Unde con- stat vos, Colmane, neque Joannis, ut autumatis, exempla sec- tari; neque Petri, cujus traditiont scientes contradicitis ; neque legi, neque evangelio in observatione vestri Pasche congruere ; “neither doth this evangelical and apostolical tradition break the law, but rather fulfil it—Unto the imitation of which observance all the successors also of St. John in Asia after his death, and all the Church throughout the world conformed : 90 Canute ; Ercombert ; Council of Cloveshowe ; and that this only is the true Paschal celebrity for all be- lievers, was not decreed as new by the Nicene Council, but confirmed” as old.—‘* Whence it is manifest, O Coleman, that you neither follow the example of John, as you think, nor of Peter, whose tradition you wittingly contradict, nor are 119 ye congruous to Law or Gospel in the observance of your Easter.” In the Ecclesiastic Laws of king Canutus’, Siguis, §c. cele- brandum Quadragesime violdrit jejunium, compensatio in du- plum augetur. “If any one shall violate the fast of Lent, which ought to be celebrated, he shall make double satisfac- tion.” —Ercombertus one of our English kings also, as Sigeber- tus in Chronico§ recordeth, Jejunium quadraginta dierum ob- servart principal auctoritate precepit, (A.D. 640,) que ne facile @ quoquam possit contemni, in transgressores dignas et compe- tentes punitiones proposuit; “he commanded the Quadra- gesimal fast to be observed by his royal authority, which lest any one should lightly contemn, he decreed against the transgressors worthy and competent punishments.”—In Concilio Cloveshovizt under Cuthbertus archbishop of Can- terbury, Statutum est ut—jejuniorum tempora nullus negligere presumat ; sed ante horum initia per singulos annos admoneatur plebs, quatenus legitima universalis Ecclesiz sciat atque observet jejunia ; “it is decreed that none presume to neglect the times of fastings, but that every year the people be advertised before the beginning of them, that so they may know and observe the ruled fasts of the universal Church.” So much for our own country in ancient ages. ; I have reserved to the last place of testimonies,—as I began with that of the Church’s contest with the Montanists in Tertullian their patron,—that of a Catholic contest in the Church’s behalf by St. Augustine with the Manichees in Faustus their defender. So that beside my four testimonies 120 above produced out of St. Augustine", we add this here, out of its time, for its peculiar fitness to conclude with*; Faustus objicit, Quid vero et de illo dicemus, quod sane frustrari quis audeat, aut abnegare, cum constet hoc inter omnes, et eque per * Cap. 16. [vid. p. 64. ] u [Vid. sup. p. 46, sqq. ] ® [ Vid. p. 753. ] x Contra Faustum Manicheum, lib. * Can. 18. [vol. iii. col. 1957.] iii. cap. 83—6. [vol. viii. col. 445—450. ] and St. Augustine, arguing against the Manichees, 91 orbem terrarum quotannis omni cum studio celebretur in con- ventu catholico 2? Dico autem Quadragesimam, quam qui inter vos rite observandam putaverit abstineat necesse est ab omnibus his, &e.— Quid ergo et vos carissimi, ritune demoniorum v1- vitis cum hee a vobis Passionis Christi celebrantur mysteria, et seductorii spiritis fraude capimini, et in hypocrisi loquimint mendacium, et cauteriatam habetis conscientiam vestram ? Quod si horum nihil vos: nec nos igitur.—Si Quadragesima sine vino et carnibus non superstitiose a vobis, sed divina lege servatur, videte, queso, videte, §c.— Augustinus respondet, Audi ergo,— quad mente et consilio hoc adversum vos capitulum proferamus : non quod a carnibus abstineatis, nam hoc a quibusdam et primi patres nostri fecerunt, sicut commemoras ;—Christiani, non Heretici, sed Catholici, edomandi corporis causd, propter animam in orationibus amplius humiliandam, non quod illa esse immunda credant, non solum a carnibus, verum a quibusdam etiam terre fructibus abstinent ; vel semper, sicut pauci, vel certis diebus atque temporibus, sicut per Quadragesimam fere omnes, quanto magis quisque vel minus seu voluerit, seu potuerit. Vos autem ipsam creaturam negatis bonam, et immundam di- 121 citis, &c.—Qud in re Creatorem earum sine dubio blasphematis : hoc est quod pertinet ad doctrinam demoniorum.— Videtis ergo —_multum interesse inter abstinentes a cibis, propter sacramenti significationem, vel propter corporis castigationem ; et absti- nentes a cibis, quos Deus creavit, dicendo quod eos Deus non creavit. Proinde illa doctrina est prophetarum et aposto- lorum: hec Demoniorum mendaciloquorum. Faustus thus objected : “What now shall we say to that, which certainly no man can elude or deny, since this is manifest amongst all, and is celebrated in the Catholic congregation throughout the world every year with all carefulness? I speak of Lent,” or the Quadragesimal fast, “which whosoever shall judge that it is rightly observed amongst you, he must needs abstain from giving us any of these words,” &c. “ What then, do you also, O dearly beloved, live at that time after the manner of devils, when these mysteries of the Passion of Christ are celebrated by you,” viz. in the Quadragesimal fast, “and are ye also de- ceived with the fraud of the seducing spirit, and do ye speak lies in hypocrisy,” which St. Augustine had objected to the Manichees, “and have ye also your conscience seared with a 92 and admitting what they alleged, viz. the Church’s hot iron? But if none of this be to be said of you, then neither is it to be said of us,—If a Lent be by you observed with abstinence from wine and flesh, and yet without super- stition, yea by divine law: see ye, see, I pray,” &c.—To this St. Augustine thus replies, “ Hear you therefore with what meaning and intent we allege against you this chapter; not because ye abstain from flesh; for this our first Fathers 122 also have done from some sorts of flesh, as you mention ; Christians, not heretics, but the Catholics, abstain not only from flesh, but also from certain fruits of the earth, for the keeping under their body, and the more humbling of their soul in prayers, not because they think those meats unclean; and this abstinence they observe either all the year, as some few, or on certain days and times, as almost all in the time of Lent, with more severe or remiss fasting, as every one is either willing or able; but you,” O Manichees, “deny the creature itself to be good, and pronounce it un- clean ;—wherein without doubt you blaspheme their Creator ; this is that which belongs to the doctrine of devils.—You see then there is much difference betwixt such as abstain from meats, for a sacred signification” viz. of the fasters’ un- worthiness of God’s creatures, and of the humiliation of their souls, “or also for the chastisement of their bodies ; and those others,” the Manichees “ who abstain from meats, which God hath created, alleging that God hath not created them. There- fore that doctrine” of ours “is the doctrine of the prophets and Apostles ; but this of yours is the doctrine of devils speak- ing lies.’ ‘Thus far St. Augustine’. Doth he deny what 123 1 Tim. iv. 1—6. y The same judgment by occasion of the Manichees St. Austin makes, lib. de moribus Manicheorum, cap. 13. [ vol. i. col. 725.] Vestram a vino et carnibus abstinentiam,—Si ergo parcimoniz gra- tia et coercende libidinis, qua escis talibus et potu delectamur et capimur, audio et probo. Sed non ita est. ‘As to your abstinence from flesh and wine, —if it be performed for the cause of sobriety, and for the coercing of lust, whereby we are wont to be taken and delighted with such meats and drinks, I admit and approve of it. But yours is notsuch.’? Idem lib. ad Adimantum Manichzi discipulum, cap. 14. [vol. vill. col. 130.] Abstinentes a cibis quos Deus creavit. Hos enim proprie designat [Apostolus Paulus] qui non propterea temperant a cibis talibus, ut aut concupiscentiam suam refrenent aut infirmitati alterius parcant, sed quia ipsas carnes immundas putant, et ea- rum creatorem Deum esse negant. Idem lib. de Heres. ad Quod vult Deum, Heeres. 82. [ut sup. col. 24: |] A Joviniano quodam monacho heresis Jovinianistarum orta est etate nostra. —Hic dicebat—nec aliquid prodesse jejunia, vel a cibis aliquibus abstinen- tiam. ‘‘There hath risen in our age from a certain monk called Jovinian, aheresy of the Jovinianists.— He taught, &c.—and that neither fastings, or ab- stinence from certain meats, doth at all profit.” heeping Lent as from divine law. 93 Faustus affirmed of the Catholic Church’s observance of Lent throughout the world, as a celebration of the memory of Christ’s Passion,—the taking away of the Bridegroom,—in those days of His taking away, and that divind lege? Yes, if that be to deny it, when he affirms that what was objected was indeed, notwithstanding the misapplied objection of ab- staining from meats, &c. and of seducing spirits, doctrina pro- phetarum et apostolorum, “the doctrine of the prophets and of the Apostles ;” the same which elsewhere this holy Father teaches (besides the above-cited second Epistle to Januarius’, Quadragesima sane jejuniorum habet auctoritatem—et ew Evan- gelio) in his Book also De Doctr. Christ.* Quadraginta diebus jejunare monemur : hoc Lex, cujus persona est in Moyse ; hoc prophetia, cujus personam gerit Elias ; hoc ipse Dominus monet, qui tanquam testimonium habens ex Lege et Prophetis, medius inter illos in monte tribus discipulis videntibus atque stupen- tibus claruit ; “we are admonished to fast forty days: this the Law, whose person Moses bare ; this the prophets, whose person Elias sustained ; this the Lord Himself admonisheth us, who as receiving witness from the Law and the prophets, shone forth in the midst twixt those two in the Mount, the 124three disciples beholding with astonishment.” And on Psalm cx.» Dies isti [Paschales], preteritis diebus Qua- dragesime, quibus ante resurrectionem Dominici corporis vite hujus significatur meror, solemniter grata hilaritate succedunt. —Quadragenario numero, quo et Moyses et Elias et ipse Do- minus jejunaverunt ; precipitur enim nobis et ex Lege, et ex prophetis, et ex ipso evangelio, quod testimonium habet a Lege et Prophetis; “those Paschal days do solemnly succeed with welcome festivity to those lately ended days of Lent, in which before the time of the Lord’s resurrection is expressed the sorrow of this life.—In the number of forty days both Moses, and Elias, and the Lord Himself did fast ; for it is commanded unto us both from the Law, and from the prophets, and from the Gospel itself, which receiveth witness from the law and the prophets°.” 2 [ Ep. lv. vol. ii. col. 139.] the Paschal fast, with reference to the ® Lib. ii. c. 16. [vol. iii. col. 30.] Pascha following it: see it his sense 6 [Vol. iv. col. 1243. ] tractat. 17. in Joannem, [vol. iii. pt. 2. € And that by this forty days’ fast col. 424.] Cum _ labore celebramus St. Austin in all these places means Quadragesimam ante Pascha, cum le- 94. Objections noticed, 1. From Eusebius’s Chronicle ; Thus considering that this most worthy and renowned Father St. Augustine is wont to be objected to us in one period not understood by the objectors, and above answered by us abundantly4, and is with our brethren in double honour beyond most other doctors of the Church, we have therefore allotted him, for their more full satisfaction from him, a double place in our testimonies, of which we have produced nine from his unquestioned writings. Now having encompassed you with so great a cloud of witnesses, you may discern what truth is in the oppositions 125 that are made to this Paschal fast of Lent—That which passeth with many for most current, is which some authors after the eight hundredth year of Christ have spoken of Telesphorus the seventh bishop of Rome, in the fortieth year after the death of St. John. For some being not able to deny such (at least) antiquity of the fast of Lent, they were willing to feign it instituted by Telesphorus. The foundation of this error, that so imposed upon some grave writers after eight hundred years, was a forgery and interpolation practised upon that ancient and renowned record of Church history, the Chronicle of Eusebius; into which® ad annum MMCXL VII, after the story of Chochebas, was thrust in, contrary to all the copies manuscript, contrary also to the copies of Marianus, Bede, and Isidore, that “Telesphorus” (viz. in that year) “did institute the fast of Lent.” And in pursuance of their forgery they did proceed and devise to thrust into the same Chronicle of Eusebius‘, ad annum MMCLVIIL, contrary unto the faith of all ancient copies, that Pius, the ninth bishop of Rome, did institute the celebration of the Paschal feast; two opposite sorts of persons drinking down willingly and sputter- ing abroad these reports: the one deeming thereby to honour highly those ancient bishops of Rome, (though their authority were not such in those ages as that from their authority and prescription such universal customs should be taken up in all places and following ages of the Catholic Church,) whereas in- deed these holy bishops did themselves but receive and obey, titid vero tanquam accepta mercede = [P2124 Quinquagesimam post Pascha. * [Ut sup. ] @ [Vid. sup. p. 46, sqq.] ————— the passage shewn to be a forgery: 95 with the rest of the Church, this institution of the Paschal 126 fast and of Easter, received also before their times, as I have shewn; the other, some at home among ourselves, thinking hereby to disparage the institution of the Paschal fast and Easter; as if they came from Rome only, though anciently. To proceed therefore to convict this forgery, beside the testi- monies of fact which I have produced, elder not only than Eusebius, but also than Pius or Telesphorus : concerning the copies of that Chronicle of Eusebius, you shall hear what Joseph Scaliger®, who made it his business to peruse them and to comment on the book, doth witness. First, as to Lent pre- tended to be instituted by Telesphorus, h4d vocem Cho- chebas, he thus testifies: Post hance Pericopen [viz. Chochebas dux Judaice factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium omnimodis cruciatibus ne- cat‘] intruserunt editores de Quadragesime jejunio a Teles- phoro instituto. Nostrum consilium est scriptorwm codicum fidem sequi ; quorum nullus illa habet, neque Marianus, neque Beda, neque Isidorus ; ‘after this section” concerning Cho- chebas, “they which put forth the edition of Eusebius’s Chronicon have thrust in thereunto that the fast of Lent was instituted by Telesphorus; but our purpose it is to follow the faith of the manuscript copies,” from whence all printed edi- tions do pretend to proceed, “of which no one hath those words, nor Marianus, nor Bede, nor Isidore.” And as to the feast of Easter pretended to be instituted on the Lord’s day by Pius 127the first, the same Scaliger* thus witnesseth: Que Pio attribuuntur in editionibus de resurrectionis Dominice die Dominico celebrande institutione, ea in nullo veterum co- dicum comparent; sed Marianus a Beda, Beda a libro Herme apocrypho in sua Chronica traduxerunt, et ab illis in Eusebianum textum ab editoribus admissa sunt. Nos ab initio professi sumus, nihil nisi ex auctoritate scriptorum codicum in- novaturos, quod a nobis hactenus summa fide et religione obser- vatum fuisse, eos, qui editiones cum libris scriptis contulerint, judices fero; “that which in the editions is attributed to Pius, as the institutor of the” annual “ feast of Christ’s resur- ® Animadversions upon the Chronicle 1 Pag. Eusebii 212. of Eusebius. k [P. 219.] h (P. 216.) 96 2. The Paschal said to be not i. q. the Lent fast, rection on the Lord’s day, that no where appears in any ancient copy: but Marianus had it from Bede, and Bede from the Apocryphal book of Hermas, whence by some it was taken into the text of Eusebius. We from the beginning have professed to vary nothing but by the authority of the manuscript copies; which that we have performed hitherto with the greatest faithfulness and religion, I make them my judges who shall compare the printed editions with the manu- script copies.” This was to be said, not for the diminishing the honour of those two holy bishops of Rome, Telesphorus and Pius; of the former whereof Trenzeus,—Eipnvaios, 6 éyyvs Tov ‘ArocTodwy yevouevos, saith St. Basil,—thus writeth™, beta &€ TodTov (Zvatov) Terxeadédpos, ds Kal évddEws ewaptv- pncev’ “ 'Telesphorus succeeded Xystus, and gloriously ful- filled martyrdom ;” the same might be shewn of Pius, the next bishop save one to Telesphorus, who was martyred two years after St. Justin Martyr; yet this honour of such insti- tutions belongs not to them; as their own successors also ac- knowledge, viz. that the institution of the Paschal fast was 128 from the Apostles’ delivery; and that of Easter on the Lord’s day from the Apostles also, particularly from St. Peter and St. Paul, as Victor himself also, bishop of Rome and martyr in the primitive ages, doth plead: od« @ovto Seiv ITérpov kat IIavhov rHhv trapddoow atipatew, « they did not think it meet to dishonour the tradition of Peter and Paul»,” Another conceit by some is taken up, as if the fast of Lent were not the Paschal fast, because Tertullian doth not any where call the Paschal fast Quadragesima: so endeavouring from a negative argument, of one author’s not using that one word which they call for, to divide those fasts, that they might weaken their forces. But first, it is the Paschal fast that is prefixed in our proposition, see p. 18; where secondly, I have shewn also, that the Paschal fast being confessedly by the laws of the Church the Spring fast, to attend the vernal equinox, as all ancient books and rules do witness, cad THY €apunv ionuepiav, the Lent fast is but the Saxon for that Spring fast; and of the word TecoapaxooT™, Quadragesima, 1 Lib. de Sp. Sancto, cap. 29. [vol. iii. ™ Lib. iii. cap. 3. [p. 176.] p. 61.] » Sozom. lib. vii. cap. 19. [p. 306.] not being called by Tertullian, Quadragesima ; 97 (beside the teccapaxdvta mentioned in Irenzeus’s Epistle to Victor®, elder than Tertullian, of which more hereafter, and Origen”, not many years after Tertullian, his habemus Quadra- gesime dies jejuniis consecratos, of which before,) that this was by the ancients delivered as the same with the Paschal fast, (I speak not here of a precept unto all of strict fasting forty days unto each evening,) I first allege the sixty-first canon apostolical 4, the authors of which canon call it ‘ry aylav TEo- 129 capaxootHy Tod Idaxa’, “the holy quadragesimal fast of Pasche.” The great Athanasius, in his Epistle Ad Orthodoxos'*, writeth on this manner: tadra 5é éyiyveto ev abTH TH ayla TETTAPAKOTTH TEP TO Ildoxya, ote ot péev adedpot €v1)- otevov' “these things were done in the holy quadragesimal fast itself about the Pasche,” or near Easter, “when the brethren,” i. e. the Christians, “ were in fasting ;”’—" ov6é adtiyy THY Kupt- axhy Ths aylas éoprhs 75éc0ncav' “nor did they reverence the Lord’s day itself of the holy feast.” And he here sup- posing a great violence offered to the Church's order, thus stirs up the Christians in the same Epistle, Yxivjnre 51 odv Kal bueis, Tapakana,—iva pn Sv’ odtyou EKKANTLATTLKOL KAVOVES Kad % THs’ Exkrnolas mlotis wapapbaph Kwdvuvever yap ayupo- Tepa, av pun Taxéws 6 Ocds bv tuav Ta TrAnupernbévta Svop- Odanrar, kar exdiclas %’Exkdrnola thy ob yap viv Kavoves Kar toro. Tats éxxrnolas edd0noav, GAN ex TOY TATEpoOV nLaV Karas Kab BeBalws mapeSdOncav’ ovde viv 4 Tiates HpEaTo, Kat & é&. W obv ph Ta €& dpyalwy péxpis Hudv TypnOévta ev Tais exxrnaolats &v tals viv hyuépats mapaTroAntat, Kai O €€. KuvnOnte aderdol, cal 7 é&.; “be ye therefore moved also, I beseech you,—lest after a while both the canons and the faith of the Church be destroyed; for both are in danger, except speedily God by you reform the transgressions, and the Church be vindicated. For not now first were the canons and rules of the Church delivered, but they have been fairly delivered down and firmly of our fathers; nor did the faith now first begin,” &c. ‘That therefore those things which have been preserved in the Churches even until our times, ° [Vid. p. 30. sup. ] 17. in Joh, [v. p. 93. sup. ] P [Vid. p. 32. sup. | 8 [rod maoxa not in Coteler. ] 1 [P. 451.) t [Vol. i. p. 114.] i ¥ Cum labore celebramus quadrage- es sila) simam ante Pascha. S. August. tract. vin [eet lies) GUNNING. rf 98 this answered from other authorities : from them of old, may not now be lost in our days,” &c. ; 130 “be ye stirred up, brethren,” &c. This I have the rather set down at large, because in that great abundance of ten wit- nesses in that one age of the Council of Nice*, I have not hitherto alleged ought from Athanasius; and here my chief use of him is to shew, that from the very first beginnings of Christianity he had received no other Paschal fast than that of teccapaxooT, the fast Quadragesimal; whereof the great week was indeed a distinctly eminent and principal part, but a part, as appears also by all the Paschal Homilies of Cyril of Alexandria, in number twenty-two’, by me above alleged. Yea, Socrates himself, who is thought the least friend to this fast of Lent, (as he is miserably abused in English by false translation, and himself in part mistaken, as we shall shew hereafter in the Appendix;) yet says’, of wév yap év ‘Poun Tpels mpo Tov Ildcya éEBSouddas, TAY caBBaTov Kali KUpLaKhs, ournppévas vnotevovary, ot dé év IXdupwots Kat 6dyn TH EAA, Kai ot év AneEavdpela, mpd EBSouddwv &&, Thy mpd Tod Ilacya vnotelav vnoTevoval, TexcapaKooTHY avTHY ovoudtovTes’ where he grants that “both those in Rome, and those in Illyrium, and in all Greece, and in Alexandria,” kept a fast of many weeks, (not one only,) whether six, or three; and that fast they called teccapaxooty, or “ Quadragesimal,” and he called tv mpd tot Tdoya vynoteiav, “the Paschal fast ;” and a little before, tas mp6 Tod IIdoya vnoteias, “the Paschal fastings.” If happily it be the sense of some words of Epiphanius 4, that the Quadragesimal fast or rercapaxoory did determine before the beginning of the great week of fastings, which is oft called IITacya—although Petavius® deny that to be the 131 sense of Epiphanius; I shall not contend; but say,—that if such was his sense, he was almost singular therein; and that from his professed value of the pseudo-apostolical Constitu- tions, (which have borrowed the name of Clement, as col- lector, who never saw them, nor some ages after him,) I have reason to suppose, that Epiphanius took up this opinion from the fifth book, thirteenth chapter‘, of those pseudo-apostolical Constitutions, which first broached this conceit ; whereas the * [Vid. p. 33—46. sup. ] a [Expos. Fid. § 22. vol. i. p. 1105. ] y [ Vid. p- 49—41. sup. } b [Animadv., p. 360. fin. ] 2 Lib. v. c. 22. [p. 286. ] CAPE oleniosmo ca 3. Tradition having been falsely alleged, 99 sacred sixth Council GEcumenical‘, though giving high honour to the Canons apostolical, rejected in express terms the autho- rity of those Constitutions. Having thus cleared the consent of the generality of the Fathers, and the great number of undeniable witnesses by me produced in the first seven ages after the decease of the last of the Apostles, so uniformly witnessing that the Paschal fast of Lent was ever observed in the Church as from the Apostles and from evangelical instruction ; I desire to know what is sufficient, if this be not, to prove a tradition apostolical? If any shall hope to render the use of the Fathers useless, as to make any evidence herein, because forsooth they can allege that some one Father or other hath sometime called somewhat tradition apostolical, which indeed was not: I answer, It was the generality of the consent of other Fathers to the contrary, _at least the silence of all other Fathers therein, and many of those primitive ages of the Church knowing nothing there- of,—that lets us then know such not to have been tradition apostolical. Which in our cause is all otherwise; where, 139 beside the uniform custom and solemn practice of the Church of all ages and places for some Paschal fast close upon the vernal equinox, which we therefore call the fast of Lent or Spring, the positive testimony of those Fathers hath been shewed so general and consenting, that perhaps themselves who oppose this will discern that they do full ill service to Christianity, if they consider what now I shall propound unto them for the strength of mine and weakness of their allegation ; and that in brief is this: —As the asseveration of some one or two Fathers of the Church in the behalf of the canonical au- thority of the books of the Maccabees or of the third book of Esdras, (I not needing at this time to name any other,) which yet from the generality and consent of the rest of the Fathers we know notwithstanding sufficiently not to be canonical,— yea, I add, the positive rejection by some one or few Fathers of the Epistles of St. James and St. Jude, which yet we know from the generality and consent of the rest of those ancient writers certainly to be canonical,—is no bar to the sufficiency of the testimonies of the Church’s records to make undoubted a Can. 2. Avatdkewy mpoopdpws amo- ém) Aolun Ths exkAnotas, &e. [v. p. 31. Boarny remonueda—vTd TOV érepoddtwy, sup-] 2 100 does not destroy the argument from tradition. evidence which books of Scripture are canonical, and which are not; so as that he who should reject that evidence would disserve our common Christianity in a very high and dan- gerous degree: so the allegation of some one or few Fathers for something as tradition apostolical, which yet is not,—yea, the possible rejection by some one Socrates or other ecclesi- astical writer® of something from being tradition apostolical, 133 which yet is;—is no bar or hindrance but that we may rest assured that we have made undoubted evidence concerning the tradition apostolical of this Paschal fast of Lent from such generality and consent of testimonies of the Fathers of those seven ages next the Apostles which we have produced. Furthermore, if ought further need be said, let us now sup- pose a while that no one of the testimonies above by me collected made any mention at all in express terms that this Paschal fast of Lent was a tradition apostolical; that no one author of all those had said in any word, that it was from God, or Christ, or the Apostles; but that only they testify, that the universal Church had ever practised it; what"force such practice alone, so well witnessed, hath in it to infer my conclusion that it was from the Apostles, I will now proceed briefly to shew. St. Augustine is the man who is brought to say, (but nothing against what we say, nor other than what we have said,) ‘non invenimus in literis Novi Testamenti evidenter pre- ceptum, of this or any other certain days of necessary fasting ; and hereupon, as St. Basil of another matter spake 8, dua todto —Tas €« TaV éyypaddwv atrodelEes éeiBodvTa, THY aypadov TOV TaTépwv mapTuplav ws ovdevds aElay aTroTrEpTrOMeEVoL “they clamour and call for demonstrations from written 134 testimonies", and send away with disgrace, as nothing worth, ¢ Vincentius Lirinensis, c. 28. [p. 71.] Quiequid vero, quamvis ille sanc- tus et doctus, quamyis Episcopus,— preter omnes aut etiam contra omnes senserit, id inter proprias et occultas et privatas opiniunculas, a communis, public ac generalis sententie auctori- tate secretum sit: ‘ Whatsoever one Father only, (or a second,) albeit he be both holy and learned, shall opine be- side or against all the rest: that is to be severed among the singular, obscure, and private opinions from the authority of the common public and general judg- ment.” f [Vid. p. 46. sup.] & Lib. de Sp. Sancto, ec. 10. [vol. iii. p. 21.] h This was the very objection of Socrates, concerning the fast of Lent, lib. v. c. 22, against both the one side, who pleaded their observance from St. John the Apostle, and the others, who pleaded theirs from the Apostles St. Peter and St. Paul, which when So- crates had recited, he adds, [p. 285. ]: °AAN ovdels wey ToUTwY eyypahoy exer mapaxeiy thy wept Tovtay amdderzwv- The practice of the universal Church 101 the unwritten witness of the Fathers:” and cap. 27, add’ ov ravovrat dvo Kal Kdtw OpuddodvTes THY apdpTupoy Kal THY dypadov Kal boa Tovadra, &e.; “but they cease not up and down clamouring, that this is not witnessed in any written word of God.” Yet the same St. Augustine, (beside that he professed to find authority for it ex veteribus libris et ex Evan- gelio, “out of the Old Testament, and out of the Gospel ;” though not auctoritatem evidentem precepti, yet habet, saith he, Quadragesima jejuniorum auctoritatem, et in veteribus libris et ex Evangelio ;) had he found it neither evidently, nor obscurely, or at all, in the written word of God, yet he would never have allowed the opposers to have abused so his words to their conclusion: as shall now appear from his doctrine, not in one but many of his undoubted works, never retracted, nor in their allegations from him contradicted.—This holy Father thus writeth, speaking of a certain custom of the Churchi: quam consuetudinem credo ab Apostolica traditione venientem : sicut multa, que non inveniuntur in litteris eorum, neque in conciliis posteriorum, et tamen quia per universam custodiuntur Ecclesiam, non nisi ab ipsis tradita et commendata creduntur ; «which custom I believe to have come from tradition of the 135 Apostles; as many things, which are not found in their writings nor in the Councils of following times, and yet because they are observed through the Church universal, are believed to have been by them delivered and commended.” k Illa consue- tudo, quam etiam tunc homines sursum versus respicientes, non videbant a posterioribus institutam, recte ab Apostolis tradita creditur; “that custom, which even then men looking back upward, did not observe to have been instituted by any following ages, is rightly believed to have been delivered from the Apostles ;” and again’, Quod universa tenet Ecclesia, nec conciliis institutum, sed semper retentum est, non nisi auctori- tate Apostolicd traditum rectissime creditur; “ that which the universal Church observeth, and was not instituted by Councils, but hath been ever retained, is most rightly believed to have been no other than a tradition from apostolical autho- ‘but none of these,” saith he, “can in these following pages. shew a demonstration concerning these i Lib. ii. de Baptismo contra Dona~ things from their writings, or from the _ tistas, c. 7. [vol. ix. col. 102.] written word.’? So that Socrates his k Tbid., lib. iv. c. 6. [col. 126. ] very objection and ground is answered 1 Cap. 24. [col. 140. ] 102 is itself evidence of Apostolic origin ; rity.” To this his thesis if you will subsume his hypothesis, see it above™, sicuti quod Domini Passio, &c., anniversaria solennitate celebratur; “as for example,” saith he, “that the Passion of the Lord is celebrated in anniversary solem- nity ;” (which we have shewn not to have been first in- stituted by any General Council;) which he there reckons up inter illa que non scripta, sed tradita custodimus ; que quidem toto terrarum orbe observantur. Again, that he thought some things may be non evidenter precepta ab Apo- stolis, “not evidently commanded by the Apostles,” nor yet in their writings at all commanded, and yet commanded by the Apostles, and rightly so believed; see his words", Apostoli 136 nihil quidem exinde praceperunt, sed consuetudo illa—ab eorum traditione exordium sumpsisse credenda est: sicut sunt multa que universa tenet Ecclesia, et 0b hoc ab Apostolis pre- cepta bene creduntur, guanguam scripta non reperiantur ; “the Apostles indeed commanded nothing in this matter, but that custom is to be believed to have taken its beginning . from their tradition: as there are many things which the universal Church observes, and for this cause are rightly be- lieved to have been commanded by the Apostles, although they be not found written.” Here you see, commanded by them, and not commanded by them, in several senses; therefore his otherwhere non evidenter preceptum is by himself reconciled here to himself, in the many other testimonies above pro- duced. Upon these grounds therefore St. Augustine® else- where pronounces, that to dispute against that which the universal Church observes, insolentissime est insanie. St. Basil perfectly agrees hereto?; amootoduxov 5é—Kal 70, Kpatetre Tas Tapadoces as TapedhdBeTe cite Sia Oyo, cite Se’ ErrtaTO- e A a fe / \ a a As' Ov pla €oTt Kai Tapodoa aitn* iv ot €E apyhs SiataEd- evoe TrapadioovTes Tots epeEts, cvpmpoiovans aei TO ypove TIS XpyTEws, Sia paxpas Ths ovvynGelas Tails éxkAnolas éyKa- teppifwoav? “but this also is apostolical: Hold fast the tra- ditions which ye have received whether by word, or by epistle4: of which this present is one, which they who from ™ Vid. sup. p. 48. iii. p. 60.] " Lib. v. de Baptis. con. Donat., c. 4 Upon this text St. Chrysostom 23. [col. 156. ] [vol. xi. p. 532.] also saith, evredOev ° Epist. liv. ad Januarium, cap. 5. d7Aov Ort od mavTa bP emioroARs Tape- [vol. ii. col. 126.] diSocavy, GAAX TOAAR Kal aypadws'— P Lib. de Sp. Sancto, cap. 29. [vol. Gore kal thy mapadoow tis éxxAnotas so declared by St. Augustine and many others 103 the beginning did constitute or appoint it delivered to those that followed after, the usage proceeding on ever together with time, and rooted firmly by long custom in the Churches.” 137 He tells us of certain things received in the Church’, azo rijs ciwTapévns Kal wvotiKhs Tapaddceas, “from a tacit and mys- tical tradition ;” and gives instance, ada dé boa mept TO Bar- Tica, atotdccecOas TO Yatava Kal Tois ayryédows avTov, &K molas éott ypadhs; “as in baptism, the” explicit ‘“renounc- ing or profession to forsake the devil and his angels or minis- ters,” and so his works, in express words at the place of bap- tism, “ from what Scripture is it ?” Add to these Leo the Great’, of near time to St. Augustine. Dubitandum non est, dilectissimi, omnem observantiam Chris- tianam eruditionis esse divine, et quicquid ab Ecclesia in con- suetudinem est devotionis receptum, de traditione Apostolicd et de Sancti Spiritds prodire doctrind.—Manifestissime patet in- ter cetera Dei munera jejuniorum quoque gratiam, &c. “It is not to be doubted, O most beloved, but that each observance of Christian people,” viz. of the generality of Christians, “hath been taught from God, and whatever hath been” so “received by the Church into the practice of her devotion, doth derive itself from tradition apostolical, and from the teaching of the Holy Spirit.—It is most manifestly evident, amongst other the gifts of God, the gift also of the fasts,” &. Again in his Epistle ad Dioscoram Alexandrinum'; His, gui consecrandi sunt, jejuniis, et a jejunantibus sacra benedictio conferatur.-— Nam preter auctoritatem consuetudinis, quam ex apostolica novimus venire doctrina, etiam sacra, &c. “Let the holy blessing be given to those which are consecrated, fasting. For besides the authority of the” Church’s “ custom, which we 138 know doth come from apostolical teaching, the Holy Scripture also,” &c. Fulgentius Ferrandus Diaconus" of the next age: Et omnis, qui se ad Ecclesiam pertinere gloriatur, legibus vivat Ecclesia ; maxime his, quas antiquitas roboravit. Unde etiam consuetudo sine lege, quam tamen Ecclesie sancte traditio cus- todiendam jugiter posteris tradidit, eddem reverentid videtur custodienda, et nullatenus amovenda, si non est fidet vere con- atidmioroy Ayeucda* mapddocls ear" « (TP. 149.] pndev wA€ov Cnet. " In Parenetico ad Reginam, regula * Cap. 27. [vol. iii. p. 55.) quinta, [col. 1298. ] Ss Serm. ii. de jejunio Pent. [p. 77.] 104. in respect of ritual observances ; traria; “and let every one, who glorieth that he belongs unto the Church, live by the law of the Church; especially those which antiquity hath confirmed. Whence also custom without a law, which yet the tradition of the holy Church” universal “hath delivered to be observed by posterity for ever, seems that it ought to be observed with the same rever- ence, and at no hand to be laid aside, when it is not contrary * to the true faith.” It were easy to add numerous testimonies from St. Jerome, Epiphanius, Tertullian, Chrysostom, and others; but these are sufficient. Only be it here well noted, that neither St. Augustine, St. Basil, Leo, Ferrandus, or others, here do speak of matters of faith, or of essential duties moral, or of the essence of Sacraments; all which we are taught indeed by the consent of these same Fathers to be contained ex- pressly in the Holy Scriptures, and so their testimonies in that behalf are reconcilable with these; but of ritual observ- ances, which being visible and as it were legible in the uni- versal Church’s constant practice, needed not to be set down in her written rule, or those which are therein set down, not necessarily so evidently but that they might need the inter- pretation of such the Church’s practice. The hypothesis here to be subsumed, that the Paschal fast 139 of Lent was ever observed in the Church universal, I may here well assume to myself to have sufficiently proved in the testimonies already vouched throughout this whole discourse ; to all which it was yet much more easy to add numberless proofs of that matter of fact and practice ecclesiastical *, than [p. 48.] concerning Macarius the con- temporary of Pachomius, ’EréorTn 7 j Deen n 0 x Such as are these. Socrates, lib. v. ce. 22. [p. 285.]”"Eori 5€ Taéws ebmpemns, hy macnn aut Tay SuTiKOY, Kal meonu- Bpwav, Kal apKT@wy bMepay THS oikou- Méevns TapapvAdtrovew ekkAnola, Kal TWeES TOV KAT Thy E~ay TéTwY. A- mongst the rest, he particularly re- counts "IraAlay, ’Adpichy Kal Graco “AvyumtTov, ‘lomavias, ToAAlas, Bper- Ttavias, AuBvas, bAnv ‘EAAdSa, “Aciay- quyte Sdiolknow—migd Kal cvoupdrve— yvepn, rat 0° é&. Sozomen, lib. vii. ce. 19. [p. 308.] TH juepa Tapackevijs, tv evdAaBas dyav 6 Aabs vnorever emt avauvioe Tod owrTnplov ma0ous. Palladius, Historia Lausiaca, cap. 22. Teooapakooty Kal iev 6 yépwy Ma- Kdpios exaotov [viz. exet, brov jy Td ovoTHUA THS mas movns exelvns, xXI- Aoi TeTpakdovor &vdpes] Siapdpous ro- Aurelas avadaBdyta Toy ev écOlovTa ev éomépa, Toy Se [did Sv0 Huepay, | Tov de Oud weve. Cassianus, Collat. 21. c. 27. [p. 802.] Ait diverso more, i. e. sex, vel septem hebdomadibus per nonnullas provincias Quadragesimam celebrari: sed unam rationem, eundemque modum Jejuniorum diversa hebdomadarum ob- servatione concludi; hi enim (inquit) sibi ‘sex hebdomadarum observantiam They who assert an apostolic precept 105 to have alleged such witnesses as hath been done already throughout seven ages; which together with the practice universal have testified, in the question of right, as well as fact, that this observance of the Paschal fast had its institution from the Apostles, from Christ, from God, and the Gospel; that it stands by tradition apostolical and evangelical. If many among them have averred not only an institution and tradition apostolical and evangelical, but also a precept from the Apostles, &c. they have done that ex abundante, by an overflowing measure, to what was the proposition by me undertaken to be proved; viz.» that the Church hath ever observed this Paschal fast, since the time of the taking away of the Lord, the Bridegroom; and since the times of the 140 children of the bride-chamber, the Apostles of the Lord; and secondly, the Church hath done this, hath observed this Paschal fast, as from the Apostles; grounding their practice upon instruction evangelical, tradition apostolical. Now how it is a truth, to be noted also, that so many of the above- alleged witnesses as do assert it to be a precept apostolical or divine, do not only a fortiore prove my hypothesis, as is evi- dent, but also, ea abundante, assert that which is more ; the Catholic Church in Tertullian’s time, which he opposed when he wrote his book de Jejuniis, may from what is there set down have sufficiently instructed us; when as chap. 2nd the Church opposes to Tertullian’, certos dies a Deo consti- tutos, viz. illos dies in Evangeliis jejuniis determinatos, in quibus ablatus est sponsus ; et hos esse jam solos legitimos jejuniorum Christianorum; “that there are certain days constituted by God; that those days are in the Gospel determined for fasts, in which the Bridegroom was taken away ; and that those only are now the legitimate days of Christian fasts ;” and yet the same Church there avoucheth also against Tertullian, that the stations of the fourth and sixth days of the week amongst the days dedicated (which also we know to have reference to the Bridegroom’s taking away) ex arbitrio agenda, prefixerunt, qui putant die quoque Sabbati jejunandum. Sex ergo in heb- domada jejunia persolyunt, que eos- dem sex et triginta dies sexies revoluta consummant. Cassiodorus, Tripartite History, lib. ii. c. 12, Epistola synodica cum omnibus ab initia Pascha custodienti- bus, &c. but, Jejunium Domini Pas- cha includit, saith St. Hierome. [ vid. p. 88, sup. ] y P. 18. sup. 2 (P. 544. | 106 prove our position, and more ; non ex imperio*, are days propounded to be observed by the Christian people’s free devotion, not of obligation or precept. And this Tertullian freely acknowledges to be as they had said, in these words”: Que [stationes] et ipse suos quidem dies ha- beant, quarte ferie et sexte ; passive tamen currant, neque sub lege precepti; ‘“ which” stations “have their days also, the fourth and sixth days of the week; but yet are current only 141 in being observed generally, but not under a bond of precept.” And this his following question put to the Church supposes : Quale est autem, ut tuo arbitrio permittas, &c., speaking of those stations®; “how consistent is it, that you permit to your- selves liberty in the observance of those days?” From all which I collect, that the Church did profess a constitution evangelical of certain days, which only are legitimate; and yet, at least in some, acknowledged no bond or obligation of precept.—The same Epiphanius seems to have understood in Expos. Fid. c. 214, where he distinguishes the Church’s common observances, so as that some were €x 7pooTdyparos, by precept or command, ta 6€ Kata amodoxiy mpoatpécews, recommended, as it were, to be embraced by the free choice of people’s devotion. I enquire not here which of those two Epiphanius taught the fast of Lent to be; but only collect from these two authorities, that there may be some traditions apostolical, which may be traditiones consilii, and not pre- cepti ; not intending hereby to determine that the tradition of the Paschal fast was not of precept, but to declare how it is true which is said, that those many testimonies among the authorities above alleged, which call the Paschal fast a precept, either of God, of Christ, or of the Apostles, observed ever in the Church, do ex abundante prove my hypothesis,—the tra- dition from the Apostles and perpetual observation in the Church,—and more. Whether the opposers’ bare denial even so much as of the perpetual practice in the Church (from which if granted, it cannot be denied but that the other will follow) to be rightly collected from those testimonies, be suffi- 142 cient, let Epiphanius be heard, who beside all that I have already alleged from him, having said in his Expos. Fid. & Cap, 13, 14. [p. 551.] © [P. 551.) > [P. 545.] 4 [Vol. i. p. 1103. ] ee but the traditional practice is enough ; 107 c. 22.,° tas 8& Kkupiaxas adrdcas—y ayla abtn Kabodxn "Exxrnola—ovd vnotever,—ov8 bros, ovte év avTh TH Tecoa- paxooty* albeit there he saith, 7v dé Texcapakoatijv—v- rdrrew elobev % adr ’Exkdrynola év vnotetas Siatedodoa* “on the Lord’s days this holy Catholic Church doth not fast, —not at all, no not in the Quadragesimal fast of Lent itself,” of which Lent he had said, “ the same Church is wont to ob- serve the Lent persevering in fastings,” tds dé €& sjuépas Tod Ildoya év Enpopayia Svatedober qmavres ot Naoi, “the six Paschal days,” viz. the six last and principal days of fasting, “all nations perform in dry” or stricter “ diet :”—against the opposers of all this in the seventy-fifth Heresy he makes this rejoinder: Ka) rept tav && jpepav Tod lacxa, Tas Tapay- yérrouow [ol Amdatonot] pndév dros apPavew, 7) ApTovs, Kal ddos, kal bSaTos; Twolav Te Huépav aye, TAS TE aTrO- MUew eis emipobacKovcav KupLaxiy, pavepdv ott. Tis 6€ parrov érictatat TOVTWV; 6 hratnmévos avOpwros, 0 viv évonunoas, cal €ws viv év TO Biw Tepioy, 7 Ol TPO Mav pdptupes yeyovotes, ExovTes TPO Tmav THY Tapdooow éTt ris “Exkdncias, kal obtor Tapeinpotes Tapa TOY avTov TaTépov, THY TE AVTOV TATEPwY Taw pepabnkoToy Tapa TOV Tpd avTaV yeyovdTaVv, THs 7 °ExkrAnola TaparaBotoa Tapa TOV adThs TaTépwov, aXpL Kal Ths Sedpo KaTéyet TIPV adnOuhv TictW, Kal Tas Tapacocets ; Kal SLaTruTTETO TAN * tovrou évvo.a 1) Tept Tov Ilacyxa’ “ and concerning these 143six Paschal days,” viz. of especial fasting, “how they,” the Apostles, “ command, that either nothing at all, or bread and water and salt be received, and in what manner the day is to be observed, and how the fasts are to end towards the dawning of the Lord’s day, is evident. Now who think we is most knowing of these matters? whether this deceived man” Aérius, “who lived but now and is as yet surviving, or the martyrs which have been before us, holding before our time this tradition in the Church, and they having received it from their Fathers, and their Fathers again having learnt it from those which were before their time ; as the Church having re- ceived it from her Fathers, retaineth the true faith and the traditions even until this time. Let now therefore this man’s conceit concerning the Pasche fall again to the ground.” e [Vol. i. p. 1105.] f [Cap. 6. vol. i. p. 910.] 108 and has ever been so held: e.g. by Epiphanius ; In like manner Vincentius Lirinensis comparing the martyrs’ or confessors’ witness with innovators, writeth thus’: Idlud etiam est nobis vel mawxime considerandum, quod tune apud ipsam Ecclesie vetustatem, non partis alicujus sed universitatis ab us [confessoribus, &c.] est suscepta defensio ;—omnium sancte Kcclesie sacerdotum apostolice et catholice veritatis heredum decreta et definita sectantes, maluerunt semetipsos quam vetuste universitatis fidem prodere. And, » Magnum hoc igitur eorundem beatorum exemplum, planeque divinum, et veris quibusque catholicis indefessa meditatione recolendum, qui in modum septemplicis candelabri septena Sancti Spiritus luce radiantes clarissimam posteris formulam premonstrarunt, quo- nam modo deinceps per singula queque erroris vaniloquia, sacrate vetustatis auctoritate prophane novitatis conteratur audacia.—Nosque religionem, non qua vellemus ducere, sed 144 potius qua illa duceret, sequi oportere: id quod esse proprium Christiane modestie et gravitatis, non sua posteris traducere, sed a maoribus accepta servare. Quis ergo tunc universi negotti exitus ?—Retenta est scilicet Antiquitas, explosa Novi- tas; “that now is of us to be especially considered, that then in the very antiquity of the Church those” confessors “undertook the defence not of any part, but of the whole universal Church itself,—when following the decrees and definitions of all the priests” or Bishops “ of the holy Church, who were the heirs of the Apostolical or Catholic truth, they chose rather to betray themselves, than the belief of the universality of the Church following antiquity.—Therefore is this a great and surely divine example of those blessed men, and by an unwearied meditation to be remembered of all true Catholics; inasmuch as they, enlightened with the sevenfold light of the Holy Ghost, after the manner of that Zech. 4. 2. candlestick with its seven lamps” upon the bowl of it, “have shewed forth a most clear example to posterity, after what manner for time to come, through all occurring vain doctrines of error, by the authority of sacred antiquity the boldness of profane novelty may be crushed.—It is our duty not to lead aside religion whither we please, but rather to follow it whither- soever it leads: that being the property of Christian modesty and gravity, not to transmit their own devices to posterity, but 8 Cap. 5. [p. 12.] » Cap. 6. [p. 13.] Vincent of Lerins ; Synod of Gangra, §c. 109 to hold fast the things they have received from their ancestors. 145 What then was the issue of that whole contention or business? Antiquity was retained, and novelty exploded.” If therefore nothing, as is said, had been hitherto proved but the universal practice of this fast, without instance of any beginning of its tradition; of what force it ought to be, that very ancient holy synod, Synodus Gangrensis', celebrated A.D. 319, a little before the first GEcumenical Council of Nice, and itself confirmed afterwards by the fourth General Council, of Chalcedon*, and the sixth General Council, of Constanti- nople', declareth by its sentence, canon the nineteenth, Eitvs Tov doKoupevav Kopls ToMaTLKIS avdykns vTrepnpavevoito, Ka Tas Tapadedopévas ynoTelas eis TO Kowwov Kal pudXacao- pévas Ud THS exKAnolas mapanvol, aroKupodyTos eV avT@ rerelov Aoyrop0d, avabewa éorw “if any of the Religious without corporal necessity shall of their pride dissolve the fasts delivered from tradition unto the community” of Chris- tians, (or, “to be observed by all in common,”) “and which are observed by the Church, by a complete determination of his mind rejecting them, let him be anathema.” ‘The merit of which sentence Hormisdas, a holy bishop about the year 514, doth thus declare™: Quando induit obedientie humili- tatem opinionibus suis vallata superbia 2 quando acquiescunt paci contentionum stimulis assueti, sola certamina aventes de religione captare, et mandata negligere 2—Una pertinacis cura propositi rationi velle wmperare, non credere. Contemptores auctoritatum veterum, novarum cupidi questionum, solam pu- tantes scientia rectam viam, qudlibet conceptam facilitare sen- tentiam; eo usque tumoris elati, ut ad arbitrium suum utrius- 146 que orbis putent inclinandum esse judicium : “When will pride, walling itself within its own” private “ opinions put on the humility of obedience? When will they which are accus- tomed to the gallings of contention, acquiesce or submit themselves to peace; who seem desirous to lay hold on nothing of religion, but occasions therefrom of contentions, and to neglect commands ?—The only care of such a perti- nacious purpose is, that it hath a mind to give law unto i [Vol. i. col. 538. ] 1 [Can. ii. vol. iii. col. 1659.) k [Can. i. confirms the canons put m In Epistola ad fratrem Possesso- forth Ka’ éxdarny civodov &xpi Tov viv. rem, [vol. i, pt. 2. p. 47, sq.] vol, ii, col. 601. ] 110 Objections. 1. To set fasts ; reason, not to” obey or “believe it. Such are contemners of the authorities of the ancients, desirous of new questions, deeming their opinion taken up upon any easy ground, the only right way of science ; and are lifted up to that swelling of pride, that they think the judgment of both parts of the world, east and west, is to be bowed to their pleasure and senence.” Yet will we not, lastly, refuse to hear the pleas even of novelty and singularity itself against this doctrine of the Church’s public times of fasting. And their first objection is, that this Paschal fast, or any like, are set fasts; and therefore superstitious. Were it some fast only upon incident and extraordinary occasion, a provi- dential fast as they speak, they could allow it; but a set fast is a fixed public mark and constant eye-sore to them.—To which, our answer we will frame, 1. First from evangelical instruction. When that holy pattern of widows Anna in Luke 2. the Gospel, herself a prophetess, and a widow about eighty- 36, 37. four years of age, whereof she lived seven only with one only husband from her virginity, departed not from the temple, but served God with fastings and prayers night and day; were her fasts only providential, extraordinary, and 147 occasional? or were they superstitious? were they not a regular, set holy discipline of fasting, i. e. almost continual, and differing from the Church’s set fastings for the commu- nity, only in the greater frequency? If they shall say, But she prescribed this fasting to herself: and why may not the Church of God,—a more devout virgin yet than she a widow, —prescribe to herself? ‘Thus for good purpose there stand in the very doors of the Gospel the fasts of Anna, the daughter of Phanuel"; of John Baptist, the son of Zachary; and of n Tertullianus, lib. de Jejuniis, c. 8. the Gospel standeth Anna the pro- [p. 548.] In limine Evangelii, Anna prophetis filia Phanuelis, qua infantem Dominum et agnovit, et multa super eo predicavit, &c.--Post egregium titulum veteris et univire viduitatis, jejunio- rum quoque testimonio augetur, osten- dens in quibus officiis assideri Eccle- siz debeat, et a nullis magis intelligi Christum, quam semel nuptis, et seepe jejunis. “In the entrance or door of phetess the daughter of Phanuel, which both acknowledged her infant Lord, and spake concerning Him many things,” &c.—“ After that egregious title of praise from her widowhood of many years, and one only husband; she is also magnified by the testimony of her fastings, shewing by what offices we ought to attend the Church, and that Christ is by none sooner understood, but witness Anna ; Cornelius ; ih @ | our Lord Jesus, the Son of God. Of this our Anna St. Hie- rome writes to the widow Salvina®: Habens tui ordinis, quas sequaris, Judith de Hebred historia, et Annam filiam Phanuelis de Evangelii claritate, que diebus et noctibus versabantur in 148 templo, et orationibus alque jejunus thesaurum pudicitie con- servabant ; “having whom you may imitate, those of your own order, Judith from the Hebrew history, and Anna the daughter of Phanuel from the clarity of the Gospel, who were conversant nights and days in the temple, and by prayers and fastings preserved the treasure of their chastity.” St.Ambrose in like mannerr: Vides qualis vidua predicetur, unius viri Uxor, etatis quoque jam probala processu ; vivida religioni,—cui diver- sorium in templo, colloquium im prece, vita in jejunio: que de- rum noctiumque temporibus indefesse devotionis obsequio, cum corporis agnosceret senectutem, pietatis tamen nesciret etatem ; —que viduitatem non occasione temporis, on imbecillitate corporis, sed virtulis magnanimitate servaverit ; “ you see what manner of widow here is commended, the wife of one husband, tried and approved by the progress of many years” from youth to a very old age; “yet vivid as to religion, whose commoration was in the temple, her colloquy prayers, her life spent in fasting ; who by the obsequious and unwearied devo- tions of her nights and days, though she could not but feel the old age of her body, yet her piety was no ways decrepit or enfeebled; who kept her widowhood not from any occa- sion and reason of the time,” as of any instant necessity ; and so her fastings, not occasional; “not from any imbecility of body, but from the magnanimity of her virtue.” 2. Was not than by such as have been wives of that widow” Judith “much spent by one husband, and widows of often fast- fastings, and in her mourning habit ings; where it is his debeat only, neglecting her body, who did not so that savours of Montanism. The like much mourn for her deceased husband, hath St. Hierome of Judith in his Epistle as by the neglecting of her body seek ad Furiam, [vol. i. p. 86.) Legimus— the advent of” the Lord “her Bride- viduam confectam jejuniis, et habitu groom.—A woman overcomes those lugubri sordidatam, que non lugebat men’ of war, ‘and chastity beheads mortuum virum, sed squalore corporis lust; and then again suddenly changing sponsi [ Christi] querebat adventum.— her habit, she returns to her victorious Vincit viros feemina, et castitas truncat fasts, and neglectings of her body, libidinem [viz. Holofernem ] ; habitu- neater ornaments than all the dresses que repente mutato ad victrices sordes of the world.” redit, omnibus seculi cultibus mun- o De Servanda viduitate, {in fin. diores.—Sed et talia frequentiora nos- Vol. Lips 44) oes j ‘ tris jejunia sponsi dolebant absentiam, ? Lib. de Viduis, [c. iv. § 22. vol. 11. quexrebant presentiam. “ We read of col. 191.] 112 St. John Baptist ; and the Church at Antioch. Acts 10. Cornelius in the course of his ordinary piety, as is most pro- bable, fasting till the ninth hour? who as he was a devout person, and towards God praying as it were continually, and 149 rich in alms-giving towards the people; so in the austere sobriety of his own body, he was vynctevwy péypis évvaTns @pas, Kal Thy évvaTnv @pav Tpocevyomevos, “fasting until the ninth hour, and praying at the ninth hour,” an usual hour of prayer with God’s people, Acts ili. 1; Dan. ix. 2; because at that hour he was to pray, he was fasting to that hour, our three o’clock of the afternoon4; (whence the Church hath measured her stations of Wednesday and Friday’s fast;) and you have above the answer of God by His angel to Cornelius. 3. Did not St. John Baptist, whose food was such only as the wilderness set before him, czbi oblati ab eremo, who came neither eating nor drinking, fast in his ordinary course of ascetical discipline"; and so his disciples, auxva, modXa; 4. The teachers and prophets at Antioch, Acts xiii, were they not first jointly fasting in the ordinary course of their ministry, ver. 2; and then afterwards, ver. 3, after the especial command received from the Holy Ghost for separating unto Him Barnabas and Paul, celebrated another fast upon the 150 arising occasion, ToTe vyotevcavTes Kal Tpocevéapevor Kat ériOévrTes Tas yeipas avtois; and so the Church hath since done in her ordinary course of fasts before her ordinations. In fine; that some do but vainly pretend to be wiser than the Church in reproving her set times of fasting because set and fixed annually, St. Cyril of Alexandria, a far greater patriarch and wiser person, seems to me to have well proved*. Tertullian., lib. de Pudicit. c. 6. 4 §. Hieronym., lib. ii. adv. Jovinian. [p- 558.] Onera legis usque ad Joan- [vol. ii. p. 8369.] Cornelius Centurio ut Spiritum Sanctum acciperet antequam Baptisma, eleemosynis meruit crebris- que jejuniis. t Chrysologus, de Jejunio Quadra- gesimal. Serm. 13. [p. 12.] Joannem viderat [ diabolus } urbium delicias squa- lentis eremi habitatione mutasse, mol- litiem carnis vestis asperitate calcasse, agresti cibo mundi totam franasse luxuriam.—Et tamen non ei dixit, si Filius Dei es. At ubi Dominum vidit jugiter jejunantem, proclamat: Si Filius Dei es.—Signum panis petit, qui sig- num jejunii pertimescit. Signum panis petit, ut jejunii tremendum sibi refu- giat signum. nem, non remedia. S. Hieronym., lib, ii. adv. Jovinian. {vol. ii. p. 3869.] A diebus Joannis Baptiste, jejunatoris et Virginis, reg- num Ccelorum vim patitur, et violenti diripiunt illud. Cyril. Alex. Hom. i. de Fest. Paschal. [vol. v. pt. 2. p. 8.] Tl yap, elmé mol, ToY makdpioy Bamric- Thy &vdpa TocovTOY Kal THALKOUTOV Grré- gnve;—Ovx) vnorela, maons nuiy dpe- THs id€ay awotiktovoa; vynorela, THs ioayyéAov Toditelas Td piunua, Twppo- ovvns THN, eyKpatelas apxn, Aayvelas avalpecis ; 8S Hom. i. de Festis Pasch., [vol. y. pt. 2. p. 5.] 2. As enjoined by authority. 113 Ei yap codos éotw 6 tapowmiactys, Aéyov, Tois TaoW 6 xpovos Kal KaLpos TavTl mpdypaTl, TAS OvK EvOYws TdoNS pev eivat Tovnpias éxOpov TovTovl TOV KaLpoV podoyicalpeEv ; — hépe tovyapody, cal pets Tos edoeBelas épactas ert Tov érioloy ayava TOV TOVeY KAadéTwopEV, Kal TOD TPOdiTov XE- yovtos' Sandricate cadmuyye év Yiwov, ayiacate vyotelar, knpvéate Ocparreiav,—tiv iepayv Ths "ExkdrAnolas Kiviowpev cadtiyya, evonuw oé Kal tepipavertatm Knpvypatt, &e. “if Solomon was wise, who says, there is a time for all things and a season for every thing, why should we not confess it reasonable that this season,” speaking of the Paschal fast, “is the enemy of all wickedness ?—Go to, therefore, let us call all the lovers of godliness to this annual combat. The prophet saying, ‘ Blow the trumpet in Sion, sanctify a fast,” &c., “let us lift up the Church’s holy trumpet,” &e.—And after St. Cyril, St. Augustine in Ps. xxi." Quotiens Pascha celebratur, nunquid totiens Christus moritur ? sed tamen anniversaria recordatio quasi representat quod olim factum est, et sic nos facit movert 151tanquam videamus in cruce pendentem Dominum ; “as oft as the Paschal” fast “is celebrated, doth Christ so often die? Nay, but the anniversary remembrance as it were represents unto us that which long since was done, and makes us to be so affected as if we saw the Lord hanging on the cross.” A second objection.—Even those set fasts might not dis- please us, if they were not commanded, but left free. Resp. But how can they be set for and celebrated by the public, even the whole Church, how shall they agree on any time and place for all, except they all be by some prescription over- ruled? Again, for command, fasting being confessedly a duty commanded even in the New Testament,—rnréor, saith my text,—that the Church hath power to determine as to time and place, themselves acknowledge, even all who allow the Church any authority at all. They which give her least, grant her this: yea they grant it to themselves, who deny it to the Catholic Church. Was the fast of the Ninevites less accepted of the King of Heaven, or less powerful for their deliverance from the wrath then impendent, because pro- claimed by the decree of the king of Nineveh and his nobles ? Jonah 3. 7, So Task of that commanded by the good king Jehoshaphat. 3 ae t [P. 6] « (Vol. iv. col. 93.] GUNNING, I Jer. 35. Zech. 7. 5. Wolo: i Pet. 2.16. 114 3. As impairing our Christian freedom. Was the fast of the Rechabites abstaining through so many generations, by a perpetual fast, from wine, though no where commanded them by God, less approved, yea or rewarded by God’s especial promise, because commanded by Jonadab their father? Was the Church of the Jews of greater authority over her children, when she obliged her children in feasts and fasts not appointed by God, as the feasts of Purim and dedi- 152 cation and the set fasts of the fifth and seventh months, than the Catholic Church now hath over her children*? Is not obedience an addition of another act of virtue to that of fasting, viz. of justice as well as abstinence, of humility and gentle tractableness as well as severity to themselves? Among the causes of fasting, the humbling of our proud hearts being one chief, he that makes this objection, because it is a com- manded fast, hath doubly need of the fast, to teach him hu- mility’ as well as the denial of his appetites; to teach him to regard both the Bridegroom and the Bride, Christ his Father, and the Church his Mother; felix necessitas, que ad meliora im- pellit, saith St. Augustine of it; they have great need to be so commanded, who fast, and fast not, both for debate. You cannot vroujoat, “make them fast,” saith my text, ver. 35, when the Bridegroom is with them; non potestis facere vel adigere ad jejunandum ; this shews the days would come, when they might be made or obliged to fast; but not by obligation of the old law given to the Jews, which thenceforth was to cease ; therefore by Christ’s new law, whereby He bade that ‘new wine should be put into new bottles.” But thirdly.—Saith not St. Paul, “ Stand fast in the liberty wherewith Christ hath made you free”? St. Paul subjoins in the same chapter, “only use not your liberty for an occasion to the flesh;” and St. Peter enters his caveat also, “as free, and not using your liberty as a eloke of maliciousness ;” as it is for certain used, when that liberty, Resp. But then 153 * Hee sunt festa quatuor ista com- munissima, quibus Judzi tempore pro- phete Zacharie jejunarunt, et adhuc annis singulis ordinarie summarieque jejunant, Buxtorf. Synagog. Judaic. c. 25. p. 457. [Hanov. 1604.] y St. Hieronym. Epistola ad Celan- tiam, que est 14ma. [vol. i. p. 116.] Qui probabiliter ac scienter abstinen- tie yirtutem tenent, eo affligunt carnem suam, quo anime frangant superbiam ut quasi de quodam fastigio contemptus sui atque arrogantie descendant, &c. “‘ They which retain the virtue of ab- stinence according to knowledge, and allowedly, to that end afflict their flesh, that they may break the pride of their soul, that they may come down as from a certain height of their arrogance and contempt” of others. 4. As not a perpetual memorial. 115 which the Apostle expressly declares to be from the cere- monial law, from which Christ hath freed us, is alleged for our freeing ourselves from Christ’s own precepts and consti- tutions, and His Church’s, and His officers’, whom He hath impowered under Him: see Gal. v. 1. with ver. 2, “Stand fast in that liberty,” viz. from the yoke of circumcision and the like, yea from all that would impose fasts upon you, whe- ther Montanist, or other new heretics, or Consistory, or any other who is not this Bridegroom, or His Bride the Church and her spiritual governors, (who in Tertullian’s time, as he acknowledges, indicted fasts,) or Christian kings and princes, whom when God hath set to be the nursing fathers of His Church, He hath given to her such to order also her bodily diet and fasting. Fourthly.—They object, The memory of Christ’s Passion,— the Bridegroom’s taking away,—should be perpetual, not annual only, or weekly. True, and so His Resurrection, we trust; yet you have a weekly memorial of it of God’s appoint- ment, the Lord’s day, yea and annual also, whether you less like that or no.—But our faith, not our fasting, is the best memory of His Passion. ‘True, but it is so far from colour of truth that these two should be set opposite one to the other, that our Lord argues some of little faith from their no-fasting upon just cause for the Bridegroom’s interest, see Matt. xvii. 20, 21. God saw them both conjoined in Nineveh, and the 1540ne flowing from the other, “So the people of Nineveh be- Jonah 3. 5. lieved God, and proclaimed a fast.” The next objection is that of human nature: the fast of Lent seems to us a hard task, and a heavy burden laid on men’s shoulders. Resp. This objection could not be more improperly laid against any master, or any text, or any inter- preter of this text, than against this our gracious Master, and especially in this His constitution here prescribed, and the Church’s interpretation of it. How tender, how considering was He of the infirmity and weakness even of His own chosen Apostles? He excuses that in them, which John did not in his; He is careful that no bruised reed, no old bottles should be broken by any’s zeal, that in the old and attrite garment the rent should not be made worse (nor the schism in the Church): yea therefore is our Lord thus indulgent to His 12 116 5. As hard upon human nature ; disciples’ infirmity in this matter, saith St. Chrysostom on Matt. ix.,* because He would shew them example, who were by Him to be sent forth for the masters, teachers and spiritual governors of the whole world, that they should gently lead those which were with young, and drive as all the flock could 0; TavdTa Erevye, vopous émruTiOeis Kal Kavovas Tots éavTod padntais, ty dtav méd\d@or pabntas NapPavew Tovs éx THs olKoupévns TaVTAas, META TOAATS aUTOIs TpoadhépwvTat THs HLEpoTnTos'—* iva Kab avTol bray pabntevowot THY oiKoU- pévny ovycataBaivwot' “these things spake He, giving therein law and rule to them His disciples, that when they should receive the whole world as their disciples, they should deal with them with all gentleness and condescension.” And thence St. Chrysostom himself for himself thus collecteth, 155 fy Tolvuy pndée Hels TavTa Tapa TavT@Y aTaLT@mev ev mpootmiots, aAAN boa duvarov “ let us not therefore in the beginnings exact all things of all men, but according as they are able to bear.” Therefore it is, that in every age the Church and the successors of these Apostles have had in this matter regard to the weakness of men’s bodies, yea and minds also. ‘This shall appear in all her prescriptions; how careful, in the first express written law we meet with that she promul- gated for it’, ef pr Ov acOéverav copatixny éutroditolTo, “if bodily weakness hinder not.” St. Basil the Great in his Ascetics, ad éperna. 16’. “Evi pév xavove wavras mepiiapBa- verOar Tovs év TH yupvacia Ths evoeBelas advvatov' ad épa- Tho. K. 1 AdrdpKera O€ GXXN AAW KATA TE THY TOD C@maTos éEw Kal THv Tpos TO TpoKelwevov ypElav’ TO ev yap Tel- ovos Tpodis Kai iaxupotépas ypela Sia TOV KéTrov, &e.; “to comprise under one and the same rule all that are exercised in piety, is a thing impossible ;’—‘ one measure is a suffi- ciency to one, another to another, according to the habit or constitution, or need of the body; for one man hath need of more and stronger food because of his labour,” &c. And éca- Ta£é.6. © Eyxpdteva dé yaotpos aplatn % ExdoT@ meTpouméevn mpos THY TOU coHpaTtos Svvauw* “the rule of abstinence is best measured according to the power of every one’s body.” * [Vol. vii. p. 353. ] © [Vol. ii. p. 362. ] ® [Not found. ] 4 [Vol. ii. p. 365. | » Canon Apostol. 61. [p, 451.] © [Vol. ii. p. 544: | dl i a ne 0 al Pm Ans. Christ’s and the Church’s discipline Guy And for minds likewise, the Church well knows that there will in all ages be some babes in Christ, some young men, some fathers; some buds, some blossoms, some ripe fruits; 156 some old, some new bottles and garments. Hence it is from the Church’s tenderness and condescension, and not from the uncertainty or variety of tradition, that we read in all ancient authors that variety allowed or indulged; so that though it was required of all who had strength of body to fast some days, or weeks, in those days of the Bridegroom’s taking from us, in the Paschal fast, yet witness Ireneus, and Tertullian, and St. Augustine for the western Church ; Dionysius bishop of Alexandria, Epiphanius of Cyprus, and Socrates for the east, there are clear records how in this Paschal fast some fasted more days or weeks, some fewer; some within the ab- stinence of the forty days choosing out fifteen days,—in the east: others, in the west, twenty-one for more strict fasting ; yet so as that from all, of both Churches, abstinence from pleasures and feasts, otherwise lawful, was expected through all the forty days, in honourable memory of the Bridegroom’s own forty days’ fast for us; and some days’ proper fasts ; whilst others also among them, as stronger vessels, held the stronger liquor of forty days’ fast; and generally by all was observed continentia quadraginta dierum, as Leo the Great speaks, Serm. iii. de Quadrages.,—‘ut ad Paschale festum quad- raginta dierum se continentia prepararet populus Christianus, “that the Christian people might by some sort of abstinence through the forty days prepare themselves for the Paschal feast.” Which same author yet in his very next Sermon of Lent contents himself for his auditors with three days’ fast only in the week through the weeks of Lent. Our Church also prays to Him “who for our sakes did fast forty days and 157 forty nights, that He would give us grace to use such absti- nence, that our flesh being subdued to the spirit, we may ever obey His godly motions,” &c.; not such miraculous fasting as His. “ In those days shall they fast ;” our holy and tender Mother, the Church, considers her children’s strength, as Christ the children of His bride-chamber: she hath her ex- ceptions, relaxations for the sick or weak, for children and M\ples Bile ® [Ad fin. “ Secunda—et quarta et sexta feria jejunemus.” | 118 tender and considerate throughout, aged, prisoners and labourers, women with child and travellers, and in her compassion seems even to bear about another passion with that of her own fastings of Lent. There are wont to be reckoned four reasons, which excuse from fasting : 1. impotentia corporis, 2. ex paupertate indigentia ordinaria ciborum, 3. necessitas laboris majoris, 4. pietas boni melio- ris ; to which some add, intempestas caloris, in some regions, for some hotter months of the year: three of them the eighth Council of Toledo, can. 9." recounts, Illi vero, quos aut etas incurvat, aut languor extenuat, aut necessitas arctat, non ante prohibita violare presumant, quam a sacerdote per- missum accipiant. ‘The four excusations are, either bodily infirmity, or ordinary penury of diet from their poverty, or necessity of greater toil and bodily labour, or zeal of some greater good offering itself upon the dispensing with their fast; and yet even in such cases take St. Chrysostom’s ad- vertisement with you', ef yap kat vnotevew ov Sdvvacat, GAA wn Tpupav Sbvacar ov puxpov Sé Kab TODTO'Y—AAN ixavov Mev Kal TODTO KaTacTdcaL THY Tod StaBdrov paviav" Kat yap ovdev otTws éxeive TO Saipov pidrov, os Tpudr Kab HéOn'—ei aobevés cot TO GHpma, WaTE VnaTEveW SinveKas, GNX’ ovK eis evyIY aabevés, ode TPds UTEpo lav yaoTpos drovov' “for although thou canst not fast, yet canst thou 158 forbear pampering thy body with delicacies and fulness; nor is this of little moment, but oft avails to the weakening of the devil’s temptations, to whom nothing is so pleasing as epi- curean diet and drunkenness.—If thou hast a weak body, so that thou canst not continue such fastings, yet happily it is not weak to prayer, nor unable certainly to despise the plea- sures of the full belly.” Yea, perhaps thy body’s health requires rather this fasting or abstinence, as well as the Church’s law and thy soul’s consideration. Theodoret on Dan. i. hath well advertised us from the example of the three children, who eating pulse and drinking water in- stead of their appointed meat and wine, their countenances appeared fairer and faster in flesh than all the children which did eat the portion of the king’s meali, Theodoret* thereupon observes, I say, weudOnxev os Suvatov Kal vy- » [Vid. p. 67. sup. ] J Cap. i. 12—14. 1 [In Matt. Hom. lvii. vol. vii. p.581.] k [On ver. 16. vol. ii. p. 1074. ] both in the law, and the remissions of it. 119 otela Yp@mevoy capaTixiy pomnv Kal evTpéTreLav KTIHCA- cOat: “we are lessoned that bodily strength and comeliness may gain by the use of fasting.” And so Chrysologus saith’, est jejunium pax corporis, membrorum decus,—robur mentium, vigor animarum,—castitatis murus, pudicitie propugnaculum, civitas sanctitatis,—magisterii: magisterium, disciplinarum disct- plina, Ecclesiastice vie viaticum salutare ; “fasting is peace to the body, the comeliness of limbs,—the strength of minds, the vigour of souls,—a wall of chastity, a sconce of purity, a city of sanctity,—the instruction of instructions, the discipline of disciplines, the salutary provision for the Church’s way.” 159 Likewise St. Chrysostom™, émutpiBer yap nuiv To oda Tpos riv acbéverav, pnow. >Aroxp. Madrov dé ef BovdAnbeins peta axpiBelas efetdoar TO TpGypa, Kal eveElas avTny evpi)- cers untépa TUyxdvovcay" Kai et Tots euots ATLaTELS NOYOLSs maidas latpav rept TovT@v EpweTnaor, Kal avTol TavTa cadée- atepov épodar “will one say, But it doth inflict upon us weakness of body. Resp. Yea rather, if thou wouldest exactly search the matter, thou wilt find it the mother of health or a good habit of body; and if thou believest not my words, ask the sons of the physicians about it, and they will tell thee these things more clearly.” Lastly, to fast is wont to be called in Scripture, to afflict Lev. 23.29. the soul; this being the end of fasting, that such chastening ec by affliction of the body may afflict the lower sensitive powers of the soul, that the inferior powers of the soul being afilicted, a troubled spirit and a humbled heart thence arising in us may be a sacrifice and burnt-offering unto God. Afflict cer- tainly thy soul thou mayst, which is the end, if thou art not able to afflict thy body, which is the means; since therefore only thou mayst not perhaps safely afflict thy body, for that it is already afflicted. Nay, this itself, that we are not hap- pily able in body to be susceptible of so salutary a medicine as fasting, ought and is apt to be one consideration where- through to afflict ourselves. Therefore said God of the day of expiation to that people, among whom yet, no doubt, there were many sick and infirm in body, as thou art; “ Whatso- Ley. 23. 29. ever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” Certe qui jeunare 1! De Jejunio, Serm. viii. [p. 8.] m De Peenit. Hom. v. [vol. ii. p. 315. ] 120 6. As uncongenial to the time of year ; non potest, non presumat inducere novitatem; sed fateatur 160 esse fragilitatis propria, quod relaxat ; et redimat eleemosynis quod non potest supplere jejuniis, saith Chrysologus™ ; ‘at least he which cannot fast, let him not presume to introduce novelty ; but confess it to be from his own weakness that he doth relax his fasting; and let him redeem by alms-deeds that which he cannot supply by fastings.” If any yet look on this duty of fasting in Lent as disagree- ing to their pleasures of Spring, and therefore with sour aver- sion do receive this meek and gentle law of this fast, I shall anon evidence the laws of it to be an easy yoke, and mean- while say, that God seems to complain of such refractory ch.8.ver.7. Stupidity by His prophet Jeremy, “ Yea, the stork in the heaven knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming; but My people know not the judgment of the Lord.” ‘O rijs vn- otelas Katpos [7 Teccapaxoot)| TO TmVEevpaTLKOY TOV WuXaV ap, saith Chrysostom®; “the season of fasting,” Lent, “is the spiritual spring of our souls;” and the same in his second Homily?, év spépats vnc tery Ooval oBévvvytat, Kal aperat avOoder, Kal cwppocvvns TO KaAXOS KaAPapwTaToy SelkvuTaL and again4, iSod éréotn TecoapakooTl TVEVMATLKHVY TOL KO- AvpBHROpav Secxvvovca, ovy eva etnoim KUKAW AppwcToV iatpevoucay, adr’ OAOKAnNpoV Aaoy’ “in the days of the fast pleasures do die, and virtues bud forth and are in their flower, and the most pure beauty of sobriety puts forth itself.”— “Behold the fast of Lent is at hand, pointing out to thee the spiritual pool which cures not one sick soul only in each year’s returning, but a whole people.” When God bade His 161 prophet Ezekiel to bear on his right side the iniquity of the Ezek. 4. house of Judah forty days, “I have appointed thee,” saith oe God, “each day for a year;” or as the Hebrew and your margin hath it, “a day for a year, a day for a year.—And behold I will lay bonds upon thee, and thou shalt not turn from that side.” It may be to us, for our own sins, possibly each day for a million of years, and we may well be patient of the bonds then. Add to this, that these forty days on this « Serm.clxvi. de Quadrages. [ p. 145. ] PP [Vole isp ioe © Vol. iv. Aoy. a’. ev apxi THs Teo- 4 [Ut sup. p. 794. ] capakooTis. [p. 640. | Ans. It has peculiar fitness 121 side Easter of mourning for the Bridegroom’s taking from us, are answered by other forty, yea fifty, following Easter, of joy for the Bridegroom’s presence returned. St. Augustine’, Cum labore celebramus Quadragesimam ante Pascha; cum le- titid vero tanquam acceptd mercede quinquagesimam post Pascha ; “with labour we observe the quadragesimal or forty days’ fast before Easter; but with joy the fifty days’ celebrity after Easter, when we receive as it were a reward’.” Forty days’ fast, at least abstinence from pleasures, from full and pleasur- 162able diet, is a number consecrated by God in the Old and New Testament, in the law by Moses, in the prophets by Elias, in the Gospel by Christ: Moses the type of Christ’s mediation, Elias of His ascension, both the figures of His forty days’ fast, and both they, and only they, appear with — Him in glory at His transfiguration. Moses, by whose media- tory hand the law was given, yet fasted forty days; Elias, who did not trouble Israel, but was jealous for the Lord of hosts, yet fasted forty days, and troubled his own flesh; the Lord Christ, who knew no sin, yet fasted forty days; and thou who art a sinner, yet cum Domino penitus jejunante non observas quadragesime moderata jejunia? “with the Lord fasting wholly, dost thou not observe the moderate fasts of Lent?” saith St. Ambrose‘. We have sinned; and forty days was the number of days of God’s judgment on the old world by waters for sin; forty days’ fast the second time Moses undertook, to ask pardon for the people’s sin; forty years * Tractat. 17. in Joan. [vid. p. 98, sup. note d. ] 8 Ambros. lib. viii. in Lue. [ vol. i. p. 1476.| Majores tradidere nobis Pente- costes omnes quinquaginta dies ut Pas- che celebrandos.-- Per hos quinquaginta dies jejunium nescit Ecclesia, sicut Do- minica qua Dominus resurrexit, et sunt omnes dies tanquam dominica. “Our ancestors have delivered unto us all the fifty days ending in Whit-Sunday to be celebrated as’? a continued ‘“‘ Master. Through these fifty days the Church knows no fasting, as neither on the Lord’s day, whereon the Lord rose from the dead; and these’ fifty “are all as it were a Lord’s day.”’ And in Serm. lx. [vid. p. 39. sup.] Sic enim disposuit Dominus, ut sicut ejus pas- sione in Quadragesime jejuniis con- tristaremur, ita ejus resurrectione in quinquagesime feriis letaremur. Non igitur jejunamus in hae quinquage- sima; quia in his diebus nobiscum Dominus commoratur; non inquam jejunamus presente Domino, quia ipse ait: Nunquid possunt filii sponsi jeju- nare, quamdiu cum illis est sponsus ? “ For so hath the Lord disposed, that as we are to sorrow in His Passion by the fasts of Lent, so should we from His Resurrection rejoice in the fifty days’ following celebrity. In these therefore we fast not, because in these days the Lord abideth with us. We fast not, I say, the Lord being present, because Himself said, ‘Can the children of the bride-chamber fast, so long as the Bridegroom is with them ?’”’ * Serm. xxiii. de Quadragesima, [vid. Serm. xxi. and xxiii. vol. ii. Append. coll. 418, 421, sq. ] 122 both of season, and of duration. Num. 14, the people of Israel bare their iniquities in the wilderness ; Deut, 25.3, forty days’ fast, like the forty stripes appointed by God for the offender; forty days the space which God gave Nineveh to repent in from their sins, and to avert their denounced destruction. The spies sent by God returned from search of Num. 13. the land of Canaan after forty days, and brought of the fruit a of the land; now walk we therefore circumspectly, wisely 2Cor.7.11.in the land of our pilgrimage, with what fear! with what care! then shall we return with the cluster of grapes, the wine of Angels, the blood of Christ, a happy taste of the fruits 163 of our future Canaan. Chrysologus thus speaketh", Quadra- ginta diebus ac noctibus expiaturus terram celestis imber effun- ditur.— Attendite, fratres, quantus sit quadragenarius numerus iste, qui et tune celum terris aperuit abluendis, et nunc fonte baptismatis orbem totum pandit ; speaking of the solemn public celebration of baptism, (whereof the deluge of waters cleansing the earth was a type,) at the end of the forty days of Lent. At the end of forty days Noah, according to God’s word, opened the window of the ark which he had made; at the end of forty days God opens to us the window of heaven, and sends down the manna of the holy Eucharist :—When we with Moses and Elias have, according to our poor measure, fasted or abstained in some sense forty days, that at the end we may appear before God, as they, in a meet preparation to the holy Eucharist; we yet shall need to wrap, with Elias, our faces in our mantles, and to fear before His presence in our approach to His holy table. Conclude we therefore this of the Quadragesimal fast with that of St. Bernard*; Nunguid non valde indignum est, ut nobis onerosum sit | Quadragesimale jejunium] quod Ecclesia portat universa nobiscum? “is it not a very unworthy thing that that should seem burdensome to us, which the whole Church bears with us?” And how universal this practice was, that of St. Basil in his second Homily” of the praise of fasting will tell you, “In this time of Lent, there is no island nor continent of the earth, no city, nor nation, no extreme corner of the world, where the edict of this fast of Lent was not heard. Yea, whatsoever armies, merchants, travellers, 164 « Serm. clxvi. [p. 144.] Ja[Viol wisp. 11.) x Serm. iii. [vid. p. 75. sup. ] The Church moderated her fasting, 123 or mariners are abroad, this fast comes unto them all, and with joy they all receive it.—% This composes every house, every city, and every people, in sobriety, and quiet, and con- cord; this stills the late clamours, contentions, and noises of the town.—*Let no one therefore exempt himself from the number of fasters, in which every degree, nation, and age almost of men, and all of all dignities whatsoever, are en- gaged.” And now, lest any of the forty days’ spies of this mon- tanous land should bring up an evil report upon it, and affright you with the men of Anak, with the difficulty of this forty days’ fast; and by reason of some bottles that do fly, the good liquor should be in some part spilt, and perhaps some bottles perish, and the religious exercise of fasting evil spoken of, cal oxicpa xelpov yevnrat, “and the schism be made worse;” I shall sincerely let you know, how and in what manner the generality of the Christian Church did in ancient days observe this fast of Lent; which I doubt not but will be judged by you a light and easy yoke, and as St. Am- 165 brose? calls it, quotidiana et moderata Quadragesime jejunia, «the daily and moderate fasts of Lent.” This St. Hierome also, in his Epistle ad Leetam’, doth caution; hoc in perpetuo jejunio sit preceptum, ut longo itinert vires perpetes suppetant, ne in prima mansione currentes, in mediis corruamus ; Serna continued fast take this precept, that you take care how your strength may last, and supply you for so long a journey.”— Displicent mihi in teneris maxime e@tatibus longa et immoderata jejunia ; “ fasts not only long continued, but also immoderate, displease me, especially in young and tender ages.” There- fore St. Chrysostom® also provided, that in Lent relaxing their fast on two days together every week, Saturday and the Lord’s day, they might take breath as it were; Bpayv rt Savarravecbar Kexdprotas 6 SeaToTNS, iva Kal TO copa puKpov avévtes aTrd TOV aévev Ths vnotelas, Kat THY abuyiy TrapapvOnodpevor, md tapeovedy Tav Svo ToOv- TOV HpEepav, THS avTijs 6S00 peta TmpoOvylas amrtevras z [P. 13.] © [Vol. i. p. 52.] CH iire, Tah 4 roy. ta’. eis Thy yéveow [vol. iv. > Serm. xxiii. de Quadrages. [vol. ii. p. 84] Append. col. 422. } 124 not desiring to exhaust the strength ; “the Lord hath indulged these two weekly days,” Satur- day and the Lord’s day, “like certain stages, inns, or havens, that the body being for a little while relaxed from its labours of the fasting, and the mind comforted, they may again, when these two days are passed over, afresh set upon the remaining part of the fast to be travelled through.” Basi- lius Magnus’, Kal todto yap otwar mpoonKxes cKotreiv, OTws av pn Th apetpia THs éeyxpatelas tiv Stvauw TOD c@paTos KATANUTAVTES, APYOV AVTO Kal ATPAKTOY TpOS TA OTTOVOATA TOV mpakewr atropyvawev. Ov yap 5%) Trowy 6 Ods Tov dvOpwtrov apyov Kat axivytov abrov eivar BeBovdnTat, AAN évepryov tmap- xew Tpos TA KAaOjKoVTA’ ev péev TO Tapaceiow KEdevoas TOV "Adap épyater@ar Kai pudratrew avtov.—II poonKes Toivuv pn- dev KaivoTopeiv Tapa Tv diow Kal Tors Opovs Tov Evepyérou Ths pvoews, GAN’ EupévovTa TovTOLIS EuTpaKTov Exew TO THpa, pndamod Tais aueTplats Tapadvopevov’ TodTO yap, ofwaL, apl- oTns oiKovoulas €oTl, TO Tots KELpévols KaTAKOAOVOELY GpoLs,— KaTapapaivew S€ TOUTO Kal Tapadvew Tais apéTpos éxTHEEoW, ovdapas.—Aet wévtor Kal TodTO cKoTrELV, TMS av pr) TPOpa- 166 ol THS TOV TwHpmaTos ypelas, eis UmNpeciay TaV HSovav eEoKeEl- Awpev.—Ael Kal vnotevew EupeTpa, Kal THY avayKaloTaTny errixoupiay elopépelry TH THUAaTL, fn THS HOovAS Hyoupevyns TeEpt Ta Pp@mata, GANA TOV oyLopod Ti ypelay peta axpiBeElas dpitovtos’ Kabdrep Twos emLaTHmovos LaTpov Tots KaOjKoVoW ampooTabas tiv acbéverav Oeparrevovtos.—s"Ort Kadov Kat cupdépov cuvertdvat waddov } TapetcOar TS copa, Kal évep- yov TodTO Tapéxew Tais ayabais mpdkeow, 7) apyov Exovoiws atroteXeiv' “for this I think we ought to take care of, that by no immoderate excess of abstinence we dissolve the strength of the body, and render it unactive, and languishing as to any honest employment and business. For God when He made man, would not that he should be idle and not stirring, but active as to things agreeable to his nature, commanding Adam himself in Paradise to labour and to keep the garden.—lIt is meet, therefore, that nothing be innovated contrary to nature and the bounds set us by the gracious Author of our nature ; but abiding within them, to maintain our bodies fit for action, in no wise dissolving its strength by immoderate fulness, or © -Ackntikay Siardgewy 6. [vol. ii. f [P. 546. ] p. 545.] e TP. 550. | appointing, amid forty days of abstinence, 125 fasting. For this I suppose to be the best economy, to follow the laws of nature set us,—and by no means to consume or enfeeble the body by immoderate spendings of it.—This also we must provide for, that neither upon pretence of the body’s need we thrust ourselves forth into the service of pleasure.— We ought to use both moderate fastings, and yet supply the 167 body with necessary sustentation, not following the prescrip- tions of pleasure, but of reason accurately judging what is needful for us concerning our viands; consulting right rea- son, as a knowing physician, which may take care of the infirmity of our body by things meet for it, disinterested from our appetites and passions.—It is much better and more be- hoveful that our body should be preserved in its consistent strength and vigour for good actions, than by our own counsel to render it as it were dissolved and unactive.” Thus far St. Basil, one of the most strict ascetics of the ancients; to whom agrees also Procopius Gazzeus upon Isaiah 1." Nyotetav S¢ Bovrerau Ti yopls émideiEews Sovtaywyodcav To ppovnua Ths TapKos'—ovee Ti amoxny é TOV BpwyaTav érruTelvewv Kpewv, BaTE AVOHVaL TOV TOVOY TOD G@{LATOS, Kal TEpLEAKELY ELS ampocetlav Tov vodv’ “ He would a fast, which without osten- tation should bring into subjection our carnal-mindedness,— but declares it our duty not to extend abstinence from meats so far as to weaken or dissolve the vigour of the body, or draw the mind to an inadvertent incogitancy.” You see how unanimously and tenderly the ancient doctors of the Church agree on this caution of observanda but mo- derata Quadragesime jejunia ; “the fasts of Lent to be ob- served, but with just and equitable moderation.” How by the ancients it was moderated we will now say in a few words. First then, a Quadragesima all called it, as in which, though they could not hope to imitate the miraculous forty days’ fast of Moses, Elias, and Christ our Lord: yet in all those forty 168days they could abstain, and they abstained, from pleasures and bread of delight, from public joyances and private un- necessary indulgences, and as many as whose health could bear it without experience or just fear of sickness or weak- ness, from flesh and wine also. But as to the abstaining from all food till the evening, the generality of the pious Christians b (P, 24] 126 twenty-one only of stricter fasting ; both of the east and western Church sought out within that forty days’ space, for their pattern, some example of mere man, as themselves were, and that one unassisted with miraculous Dan. 10. power, as Moses and Elias were, viz. Daniel his three weeks ae fast. Whereupon I assure myself that both the western Church, even Rome itself, singled out to themselves among their forty days of abstinence, as Leo fitly calls it, twenty-one days, or three weeks, for full fasts until the evening: the eastern Church likewise three weeks, in which they reckoned but fifteen days, as appears from Socrates’, as reckoning the weeks without the Sunday, and Saturday (on which the eastern Church fasted not, except only one Saturday in the year, the vigil of Easter Day.) As to the western Church, where was the fast of Lent more strictly observed than in ancient Rome? Yet hear Leo the Great, and first bishop of that name in that see, thus instructing the Christian people of Rome in his fourth Sermon of Lent*, ut omni immunditia a penetralibus cordis exclusa, sanctificetur jejunium nostrum [ Qua- dragesimale|.—Secunda igitur et quarté et sexta Ferid jeju- nemus: Sabbato autem apud beatum Petrum Apostolum vigilias celebremus ; “that all uncleanness being shut out from the inmost of our heart, our” Lent “fast may be sanctified.—Let 169 us therefore fast on the second, fourth, and sixth day of the week, and on Saturday keep a watch apud B. Petrum Apo- stolum.” 'These three days of each week in their six weeks fast of Lent from Quadragesima-Sunday made up eighteen days, which with Ash Wednesday, and the Friday following Ash Wednesday, and Easter Eve, made up just their twenty- one days’ fast: which Epiphanius' and the Tripartite History™ relate that the Romans fasted, i.e. with this full fasting unto the evening, the space of three weeks before Easter. The same saith Socrates twice of the eastern Church’s fifteen days’ fast, which they also measured for three weeks, exempting the Lord’s day, and the Sabbath day, as hath been said. Thus great an agreement there was to observe both the Lord’s forty days’ fast by their abstinence from pleasures, flesh, and wine, and if able, by stricter fasting, Daniel’s three weeks. Which they had great reason thus to emulate ; first, for that i (Lib. v. c. 22, p, 286. ] | [Vid. p. 37. sup.] k [P. 38.) m Lib. ix. c. 38. Tole i. p. 348. ] like Daniel's three weeks ; 127 his only was done as mere man contenting himself with the measure of a man, after he had seen Moses’ and Elias’s more glorious but miraculous example; secondly, because Daniel himself did undertake that three weeks’ fast upon his foresee- ing in spirit “the taking away” of this our “ Bridegroom,” the cutting off of Messias the prince, but not for himself; compare the end of Daniel, chap. ix. 24, 26, with the beginning of chap. x. 2, 3; thirdly, this fast was kept by him, saith the text ver. 4, in the first month of the year, answering to our March, the time wherein the Messias was. to be cut off, wherein the Christian Church would afterward celebrate 170 their Paschal fast for His Passion; fourthly, for the great acceptation with God that this three weeks’ fast of Daniel found; compare chap. x. 2, 3, with ver. 12; “in those days I Daniel was mourning three full weeks; I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.” _“Then said he unto me, Fear not Daniel; for from the first day that thou didst set thine heart to understand and to chasten thyself before thy God, thy words were heard, and. I am come for thy words.”—Thus we read when forty days were indicted by God for N ineveh’s destruction, a three days’ fast of Jonah in the whale’s belly was accepted for him, “ and the whale vomited up Jonah upon the dry land ;” and a three days’ fast of the city Nineveh, a city of three days’ journey to pass through, was accepted of God for their deliverance”; «and God repented of the evil He had pronounced against them, and He did it not.” On which saith St. Chrysostom, of wey yap méOn Kal adnpayla tiv modw diéceroe Kal KaTA- Bdrrew Sperrev? 7) 86 vyotela [Tpidv tepov| canevopevny aiTiv Kal pédAXoveay KaTaTimte éotnce—ev0éws Spomos Gmdvrev emi tiv vnotelav, avdpav, yuvarkdv, Sovrar, de- CTOTOV, APXOVTOV, apYoMevov, TALdolwr; apecButépav" ove’ ardoyov pias TavTHS aTEed}s Hv THs NevToupyias* TavTaxov cdKKos, TavTaXoU o7r0b0s, TavTaXoD Optivos Kab olmoyar— xa Sv ideiv mpayua rapddokov, ims cdxxov Tmoppupioa mapevdoxiyunbeicav. “Omep yap ovK iaxucev aNoupyls, TOUTO " See Jonah iii. according to the © De Penit. Hom. v. [vol. ii. p. LXX. [Ver. 4. “yet forty days,’— 3814.] eri Tpeis Hucpar. LXX. ] 128 or Jonah’s and the Ninevites’ three days. loyucev 6 cdKKos* OTEp OvK HvUTE TO SiddnWa, TOUTO KATwp- Owoev 1) oTr0d0s'—Kal oUTH THY TOALY eENpTAacAaY TOV KLVOU- vov.—? Mi wrnEnre—tiv vnotelav axovcavtes’ ov yap vty 171 éott hoBepa, Gra TH Tov Saipmovoy piaeuv—érav obv— Tots éyOpois Ths Swhs ipuav ovtTws 7 poPepa, pideiv avTnv Kat aomdvecOar, ovyt Sedocxévae ypy* “drunkenness and gluttony shook the city of Nineveh when it stood fair and flourishing, but the fast” of three days “ when it shook, and was about to fall, established its standing.—Forthwith you might see them all run unto fasting, both men and women, servants and masters, rulers and people, children and old men; nor was even the irrational nature of beasts privileged from this service. Every where was seen sackcloth, every where ashes, every where lamentation and mourning ; and a strange sight it was to see, what the purple and diadem could not do, that sackcloth and ashes prevailed to do,—and de- livered the city from their dangers. Fear not therefore— when ye hear of the fast; for that is not terrible to us,” which delivers us from fearful judgments, “but it is terrible to the devils ;—since it is therefore so terrible to the enemies of our life, we ought to love and embrace, and not to fear it.” St. Chrysostom had learned this from that of our Lord, (to whom every knee of things beneath the earth also do bow,) Matt. xvii. 20, 21, “ this kind goes not out, but by prayer and fasting.” You have seen the gracious acceptance which the Ninevites’ fast found with God Almighty.—But lest any of us should undergo like labour, and miss of like acceptance, how far in the next place directions for the truly religious manner of performance of this duty of fasting will be necessary, St. Chry- sostom will tell you upon the occasion of this Ninevites’ fast‘; 172 ov yap apKel THs vnoTelas 9 pvows éEehécOat Tovs eTLOVTAS, €dy [4 PETA TOD TpOTHKOVTOS yévnTat Vopou' Kal yap aOAn- THS, Mnoiv, ov oTepavodtar, eay fui) Vomiwws AOAnon’ iva obv 41) TOvoY UTropelvavTeEs VHoTElas exec wpmeV TOD oTEpavou Tis vnotelas, udbapev THOS Kal TVA TpOTOY TO TPaywa peTLEévaL xpi ere Kal 6 Papicaios éxeivos évjoTEVTEV, GARG ETA THY P [P. 309.] 4 In his third Homily ad pop. Antiochen. [vol. ii. p. 39. ] That our fasting may be acceptable, 129 vnotelay éxelwnv KaTndOev epnwos Kai Kevos TOV amd Ths vnotelas KapTOv’ 6 TEeMOVNS OVK EVHnaTEVTE, Kal EuTrpocbeV yéyovev éxelvou TOD vnaTEevaarTos 6 pi) vnoTEvoas* va waOns éTt vnotelas Operos ovdEev, Av pr) Kal TA OUTTA ErNTat TaVTa. *"Evnotevoav of Nuvevita cal émecrdcavto tiv Tod Ocod evvotav’ evnotevoav Kal Iovdaiol, Kat mréov ovdev érpatar, ara Kab katnyopnOévtes amidOov. *Emei ody tocovtos 6 Kivduvos Ths vnotelas Tois ovK Elddcw OTwS YPN VHTTEVELY, pad0apmev THS vHoTELas TODS VOmoUVS, Wa un TPéExomeED AOS, LNOE aépa Sép@pev, UNE TKLAMAYaMEV TUKTEVOVTES. Pappaxov éotw 4 vnoteia’ GANA TO Hapwakov, KaV pupiaKes aperrpov 7, TOAAAKLS aYpHnoToV yiveTat Sia TIY aTreiplay TOD Ypapévov' Kal yap Kal Kaipov eidévat ypn KaP Ov Sei TODTO émiTiOévat, Kal TOTOTHTA avTOD TOD hapydKov, Kal cbpwaTos Kpaow Thy Sexouevnv, Kal yopas iow, Kal wpav Erovs, Kat Slavtav KaTddXnrov, Kal TOANG ETEpa’ @V BrrEep dv Tapod- Qein tots dAXoLS AUpaveiTaL Tao Tots elpnuévors’ “for the nature of fasting,” saith he, “ sufficeth not to free those which are exercised therewith, except it be performed according to a meet rule or law. For he that striveth for masteries, is not crowned except he strive lawfully; lest therefore we under- 173 going the pain of fasting fall short of the crown and reward thereof, let us learn how, and after what manner we ought to perform the thing. For otherwise we know, the Pharisee also fasted, but after his fast he went away empty and void of the fruits of fasting ; yea the Publican who fasted not was pre- ferred before him that fasted, that you may learn how there is no benefit of the fast, except all other requisites also do accompany it. The Ninevites fasted, and drew down upon themselves the favour of God; the Jews also fasted, and were never the nearer, but went away accused. Since therefore there is so great danger of the fast to those who know not how they ought to fast, let us learn the laws of fasting, that we run not uncertainly, nor beat the air, nor be as such cuffers who fight as it were with their shadow. Fasting isa medicine ; but physic, although it be never so good that is prescribed, ofttimes becomes unprofitable by reason of the imprudence of him that useth it; for that he ought well to know both the season of taking it, and the quantity, and the constitution of the body that receives it, and the air or region, and the season GUNNING. K 130 eight rules are suggested ; of the year, and what diet is to be taken with it, and many other rules; of which he that shall oversee any, mars the whole course of physic which he had entered upon.” Let us then now come to these vyotelas voyovs which St. Chrysostom says we are to learn, the rules and laws of this fast, especially of Lent; that it may be such a fast as God hath chosen. I will name eight. Ist, that our fasting be as 174 the Church at first designed it, a great instrument of our great work of repentance from our sins, of judging ourselves that we be not judged of the Lord, of more instant mortifying all sinful lusts and affections, as it is a special season of me- mory of Christ’s death and passion ; forasmuch as Christ hath suffered for us, and we, if with Him we suffer in the flesh, 1 Pet. 4. 1. must cease from sin, as we learn from St. Peter. 2ndly, that our fast be truly fasting, not a commutation only of our usual diet for other delightful fulness, refections, and pleasures. 3rdly, that fasting be not severed from its ancient company of watchings, hard lyings, sorrowings, sequestration of orna- ments and public joyances. 4thly, that in our fasting our bowels relent from all hard oppression of others to all works of justice, the fast which God hath chosen, to undo heavy Isa. 58. burdens and to break every yoke. dthly, that it abound in works of mercy; the fast commanded us by God, to deal our bread, from which we fast, to those who not of choice but by necessity do hunger. 6thly, to make our fastings sub- servient to our more instant prayers, as our bodies to our souls; for a time, as St. Paul speaks, cyoXdorTes, giving our- 1 Cor.7. selves to attend on fasting and prayer, as also to more frequent hearing of God’s word ; as the Church at this season provides more frequent sermons, that while the outward man fasts, the inward man may be filled daily. 7thly, more particularly take we care in this time of the abstinence of Lent to prepare ourselves for the Lord’s holy Table at Easter, to which it is in- stituted as a preparation. Lastly, that all this your good be 175 not leavened with the leaven of vain-glory and hypocrisy ; “when ye fast be not as the hypocrites are."—These the ancient doctors did join together in their mjunctions; as may be seen especially throughout St. Chrysostom’s Homilies on Lent. Thus Cesarius bishop of Arles, A.D. 508, in his second which the ancients joined together ; 131 Homily of Lent, * Rogo vos fraéres carissimi, ut im isto legi- timo ac sacratissimo Quadragesime tempore,— etiam quod vos facere credo, caritatis contemplatione commoneo; ut per totam Quadrayesimam et usque ad finem Pasche castitatem, Deo auxiliante, servantes, in illd sacrosanctd solennitate Pasche, castitatis luce vestiti, eleemosynis dealbati, orationibus, vigilits et jejuniis, velut quibusdam ceelestibus et spiritualibus margaritis ornati, non solum cum amicis sed etiam cum inimicis pacifict, liber& et secura conscientid ad altare Domini accedentes, corpus et sanguinem ejus non ad judicium, sed ad remedium possitis accipere; “1 beseech you, most dear brethren, that in this ordained and most sacred time of Lent,” &c.—“ and of love I admonish you, that which [ trust you also do, that, through the whole Lent unto Easter keeping yourselves through God’s help in purity, in that holy solemnity of Easter you being clothed with the light of purity, and made clean and white by alms, and adorned with prayers, watchings, and fastings, as with certain heavenly and spiritual pearls, and being at peace not only with your friends but also with your enemies, approaching with a free and quiet conscience to the Altar of the Lord, may receive His Body and Blood, not to judgment, but for your spiritual remedy and healing.” Hath not our 176 Lord Christ prepared and mingled as it were all these toge- ther in one part of His Sermon on the mount, prayer, alms, and fasting, and charitable forgiving, and putting far from us hypocrisy in those, and repentance? And these are indeed Mat. ch. 6. all linked together in their own nature ; when,—our fasting Cage Mi helping forward and witnessing our humiliation and repent- ance, enabling us also the better to watching, and both giving us opportunity to prayer, and enabling us at least out of what by fasting we spare from our own bodies to feed and relieve the poor, and therefore much more doing justice to others ; in all things performing sincere obedience to God and His Church without hypocrisy, in love of our brethren and neigh- bours, and purity of our bodies, and meet preparation of our souls,—we approach at the end of the fast to the holy Table and heavenly feast of Christ’s most holy, purifying, and sanc- tifying Body and Blood. St. Austin somewhere compares the faith of Christians to the lamp, alms to the oil in the lamp, s (P. 746.] t (P. 747. K 2 132 viz. that it be 1. Joined with repentance, fasting and watching to the golden snuffers of the sanctuary, prayer to the incense, justice and obedience to the sacrifice. —But of those eight let us proceed distinctly to speak some- what to each. First, that fasting be joined with repentance ; wt corpus et anima simul jejunent ; corpus a cibis, anima ab omni re mala, saith St. Hierome, ad Rusticum"; “that the soul and_body be joined in the fast, the body commanded to fast from food, and the soul from every evil thing.” Quale est enim, saith St. Austin, propter peccatum jejunare, et in peccatis volutare ? «For what do we mean to fast for sin, and yet to wallow in sin?” Before them both, Origen had so advised*, Jejunans 177 debes adire Pontificem tuum Christum,—et per ipsum debes of- ferre hostiam Deo. Vis tibi ostendam quale te oportet jejunare jejunium? Jejuna ab omni peccato ; nullum chum sumas malitie, nullas capias epulas voluptatis, nullo vino luxurie concalescas, &e. Nee hoc tamen ideo dicimus, ut abstinentie Christiane frena laxemus ; habemus enim Quadragesime dies jejuniis conse- cratos, &c. Will you that I shew you what manner of fast you ought to fast? Fast from all sin; feed not any way your malice, feast not yourself with any pleasures, nor warm your- self with any luxury,” &c. “Yet this we speak not to let loose the reins of Christian abstinence; for we have the days of Lent consecrated to fastings,” &c. St. Chrysostom, speaking also of Lent, makes the same judgment of fasting; Yéoru yap Kal Tovoy UTopElvar VnoTELas, Kat pucOov vyoTelas pt) haPetv" ras; OTav Bpopatav perv arreyowela, dpaptnudtwv dé pH amexapeba brav Kpéa ev un Eo Oi@pev, Kater Oi@pev S€ TAS TOV mevijt@v oiKias’ OTav olvm wev py weOd@per, wEOd@pen SE érrLOv- pla movnpa'—' bray TO pev THpa KodvoNS THs VEVO[LLT LEVNS TPO- pis’ Th O€ Wuxi Tporayns THY Tapavojoy Tpopyy'—ObTav TO copate pev vnote’ys, Sia S€ TaV dfOarpav poryedys’ “a man may undergo the labour of fasting, and not receive the reward thereof,” of which reward our Lord spake, Matt. vi. ‘‘ How? when we abstain from meats, but not from sins; when we eat no flesh, but devour the houses of the poor ; u [In Epist. iv. ad Rusticum, weread, 246. | after sundry ascetical rules for body y De Penit. Hom. vi. [vol. ii. p. and mind, Corpus pariter et animus 317. | tendatur ad Dominum. vol. i. p. 38. ] 2 Ps oS. x Hom, x. in Levit. xvi. [vol. ii. p. as it was in the Ninevites, 133 when we drink not our fill of wine, but are drunk with evil concupiscence ;—when thou deniest thy body its ordinary 178 repasts, and feedest thy soul with unlawful food ;—when thou fastest with thy body, and hast eyes full of adultery.” The same Father in his third Homily ad pop. Antioch. *Nyote‘av dé od TavTHY Néyo THY TOV TOAD, AAG THY aKplBh VnoTTElar, ov THY TOV BpwpaTwr aTroxiy Lover, GAA Kab THY TOV aap- Thudtov.—>’Tsmpev th moté éote TO ADTAaY THY atrapaiTnToV éxelvnv opyjv' apa i vnorela wovov, Kal 6 TaKKOS; OvK EoTLY eitrely, GAN % Tavtos ToD Blov petaBorn'—Kal cide Ta épya aitav 6 Oeds' epya Tota; bru evjotevoay, OTL OaKKOV TreEple- Bdrovto; oddcv TovT@V, GAA TaVTA TADTA Giyhoas, eTHyayEV" Ore amréotpe ev ExacTOS ATO THY OHV avTOD TAY ToVnpar, Kal petevonoev emi TH Kaxla 7 eAddAnoE TrooaL avTots 6 Kuptos. ‘Opais btu oby 4 vnoteia eEjprrace Tob Kwobvovu, GAN’ 7 jeTa~ Bom) Tod Blov Tov Ocdv Katéotyncev trew Tots BapBdpows Kat eiuevh. Tadra etrrov, oby iva vynoteiav atydfopev, adv iva vnotelav TiMaMEv' TYLM yap VnoTElas, OvXL oITlwY aTroX?), GN dpaptnudtov avayepnow os 6 ye TH TOV BpwpaTwv aToxn wovov opltov Thy vnoTelay, OUTS eoTW O bddloTa aTL- pdtov abtiy. Noyoreves; Setfov por Sua Tov épyov avTav" Tolwy épyov, dno; éav toys TévnTta, €hénoor" av tons exOpor, KatarrdynOr: av ins irov evdoxipodvra, wu) BaoKnvns'—pr yap &}) ordua vnotevér@ povov, dra Kat opOarpos, Kal akon, Kab 1éSes, Kal xeipes, Kal TaVTA TOD TwpLaATOS NUBY ped’ vn- oTevéTwoay xeipes, apTrayhs Kal Teoveeias KaQapevovoat’ vy- orevérooay Odes, Spbuov Tov emi Ta Tapdvopa Oéatpa adi- orTdpevo.' vnorevéraoay opOarpol--p1) GOT pla mepiepyabea Oat Kddrn* Tpody yap 6pOadwadv Oewplay adda ay pev Tapavosos 1797) Kal Kexodupern, AvpalveTaL TH vnotela’—evnortela € aKors, pny Séxec0ar Katyyoplas Kat SiaBords* “the fast I speak of is“not that of the vulgar, but the accurate fasting; not the abstinence from meats only, but from sins.—See we what it is, that dissolved that indeclinable wrath” gone out against the Ninevites; “was it fasting only and sackcloth? That cannot be said; but the change of their whole life ;—and God saw their works. What works? that they fasted? that they were clothed with sackcloth? Neither of these doth he men- tion; but saith, that every one returned from his evil ways, @ [Vol. ii. p. 39.] b TP. 41.] © [P. 42.] 134 the heart and members fasting from sin ; and God repented of the evil that He had said He would do unto them. Seest thou that not fasting delivered them from their danger, but the change of their life rendered God pro- pitious to those barbarians? This I have said, not that we might dishonour fasting, but that we might honour it; for the honour of fasting is not the abstinence from meats, but the separating ourselves from our sins; so that he who defines fasting by abstinence from meats only, he it is who especially dishonours fasting. Dost thou fast? shew it me by thy works ; what works, wilt thou say? if thou seest the poor, shew him mercy ; if thou seest thine enemy, be reconciled to him; if thou seest thy friend in honour, envy him not ;—let not thy mouth only fast, but also thine eye, thine ear, thy feet, thy hands, and all the members of thy body; let thy hands fast from rapine and injury, let thy feet fast from running to unlawful spectacles, let thine eyes fast from busy beholding beauties belonging to others; for beholding with the eyes is 180 as it were the food of the eyes; which if it be forbidden food, mars our fast ;—let the fast of the hearing be, not willingly to take up accusations and slanders.” With this patriarch of Constantinople agrees St. Cyril patriarch of Alexandria; ‘ov yap Symov wWirais dowtias Kat povev Bpwudtov amoBonrais Ti adrnlectépay THS vnoTElas ELpnaomev YaplV,—aXAN éxeiva Ths éavTov Siavolas arroTewTomevor, [Topveiav, axabapaiay, maos, émiOvulav Kakny supra nominatas,| dv & Kal TO TAS vy- otelas é&etipntas papywakov'—pn Tpépe TOV vovoY aKoAdoTOLS noovais’ apyelTw Tapa cot THS Topvelas TO KéVvTpOV' TaMous érevépav exe TY yvoOunv’ pedye TOV axabdpTwy Tiv Kowaviar. —Kandov pév ody xaip® kat Bpopatov aréyecbat TepitTor, Kal Teplépyou TpaTrétns avaxwpeiv, iva pn Tois UTrép THY ypElav edécpacw evtpupyjoavTes KoLtmwmpméevnv ef Eavtots TV dpaptiav éyelpwpev’ Tiawouévn yap Kal oTatadooa bia TOUTwY 7) TapE yareTTH TE €oTL, KaL Tats TOD TvEevpaTos émOv- pias dvocavtayovictos.— Apyeltw Toivun év nuiv TO KaKoV, Kab Taca wey Bpapatav oiyécOw Ttpudpry'—oé coppwv Huly eiaito vynotela, Taons apaptias éyOpa.—|’OxAnpov Oé. ’Arroxp. | ‘Ei 8€ ta puxpa trabety Tapattovmevor, pwelCoot Kal yadeTToTE- pos TrepiTrecovpeba,—rvboluny av nodéws TOV oUTM SiaKerpe- 4 In Hom. i. de Fest. Paschal. [ vol. ences ih forts Zs tds Goll =) pees 110) the outward self-denial being 135 vov, TOTEPOV TOTE TO VNTTEvEL Epovow oxAnpor, 1) TO Sv’ ale- vos Konater Oar s—ayaTnowpey ToWvy THY vnotelav, oS TAaVTOS ayabod Kal Taons edOvplas pntépa'—* Kabaplowpev éavTovs amd Tavis podvou0d sapKos Kal TvEvpaTos, éTLTENObVTES 181 dyiwatyny ev PoB@ Oeod odo yap, ovTa xabapav TO SeorroTn tiv vnotelay erriTEAoMeEr, pXOpEVOL bev THS aylas Tecoapa- KooThs amd mevtexaidexaTns ToD Meyip pnvos’ “for in no- wise may we find the truer grace of fasting in only abstinence from food, but let us send away and free ourselves from for- nication, uncleanness, inordinate affection, and evil concu- piscence ; for the remedy whereof this medicine of fasting was found out;—feed not therefore your mind with the pleasures of intemperance, mortify the fury of fornication, free your mind from inordinate affection, flee the fellowship of unclean persons.—It is good therefore in season to abstain from needless meats, and to withdraw from an exquisite table, lest filling ourselves with superfluous food, we awaken the sin that dwells and sleeps in us; for the flesh waxing fat and living in pleasure, becomes difficult and hard to be mastered by the motions and desires of the spirit.— Let therefore evil be evacuated in us, and all delicacy of food pass beside us ;— let sober fasting enter in unto us, which is the enemy of all sin.”——But it is troublesome.—Resp. “If refusing to endure a little we shall fall into greater and sorer sufferings,—I would gladly ask those that are so affected, whether they will say it ‘5 troublesome to fast, or to be punished for ever"?—Let us love therefore the fast, as being the mother of all good and of all cheerfulness ;—let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; for so, so, I say, shall we perform a pure fast unto the Lord; 182 beginning the holy Lent from the fifteenth day of the month of February ;” so it fell that year. And that you may under- stand St. Chrysostom’s negative above', ovx % vnotela €&np- mace, to be spoken as not excluding fasting from repentance *n the deliverance of the Ninevites, but as pronouncing fast- ing ineffectual with exclusion of repentance; and where they eae Ge bring it into subjection, lest that by h Viz. which might be prevented by any means when I have preached to fasting after a right manner, 1 Cor. ix. others, I myself should be a cast-away.”’ ult. ‘I keep under my body, and i (Vid. p. 133. sup. ] 136 Sor the sake of the inward fast of the mind: were both, repentance to have been the principal, and the other for its sake, but for its sake to be assumed; both his own words there following teach us, and more clearly St. Cyril here in this Homily*, Té dé tods Nwvevitas tits peyadns éxel- vns Siécwoey aTreidys; 6 pev yap Tpopytns exnpuTtev’ rt Tpets! yyépar kat Nwevi xatactpadyjcetar’ of S€ xabatrep Te dpoupiov appayés KatadaPovtes THY vnoTeElay, THY Delay édvTo- Tovv opynv, Kat TOV TpocdoKnOévtay KaK@Vv amTnNATTOVTO “what was it that saved the Ninevites from that great com- mination? For the prophet proclaimed, Yet three” (others read, forty) “days, and Nineveh shall be overthrown. They betaking themselves to fasting, as to an impregnable hold, by importunity pacified the divine anger, and were delivered from the impendent evils;” where Cyril’s fasting must be understood likewise according to his words above, as in- cluding also the more principal work, repentance.-—You have heard how these two renowned patriarchs have defined the true fasting; the rest are long. Hear we now therefore our own Church’s definition of it, in her Homily of fasting, that as fasting, in the outward part of it, is a withholding of meat and drink and all natural food from the body, for the determined time of fasting; so also, saith the second part of the Homily, the “inward fast of the mind—is—a sorrowfulness 183 of heart, detesting and bewailing our sinful doings.” A larger description if you require, you may take it thus: fasting is a denying ourselves lawful refreshments, for having not denied ourselves in unlawful desires ; a real judging ourselves worthy to be punished, that we be not judged, and afflicting or punish- Ezra 8.12. ing ourselves ; judging ourselves also unworthy (and executing on ourselves for some time that judgment) of the wonted blessings created of God for man to enjoy, for our former in- ordinate enjoyments of them, and our other offences against God. Iilicitorum veniam postulantem oportet etiam allicitis ™ abstinere, saith Halitgarius", [sed multo magis ab illiciis.| Tertullian anciently in his book of Repentance °, Plerumque vero jejuniis preces alere, ingemiscere, &c. | oportet.| In quan- tum non peperceris tibi, in tantum tibt Deus, crede, parcet ; k [Vol. v. pt. 2. p. 8.] ® De Ordin. Peenitent. lib. ili. c. 5. 1 [So LXX. vid. p.127,noten. sup.] — [p. 534.] m [ Leg. ‘a licitis.”’ ] Oo Capi9 [peli Repentance also best performed with fasting ; 137 “we ought frequently to feed our prayers with fastings, and with groans to utter them,” &c. By how much thou sparest not thyself, God will spare thee.” Which Czsarius of Arles in Hom. I. de Quadrages.? thus dilates upon: Jejunia, ac vigilie, et sancte afflictiones, humiliata corpora macerant, ma- culata corda purificant ;—ac sic mortificatione presenti futura mortis sententia prevenitur ; et dum culpe auctor humiliatur, culpa consumitur : dumque exterior affiictio voluntarie distric- tionis infertur, tremendi judicu offensa sedatur ; et ingentia debita labor solvit exiquus, que vix consumpturus erat ardor eternus ; ‘‘fastings, and watchings, and holy afflictions, macerate the body in humiliation, and purify the heart from 184jts stains;—and so by present mortification the future sen- tence of death is prevented ; and while the author of the sin is humbled, the sin is consumed; and while the outward affliction of voluntary severity is inflicted, the offence of the dreadful judgment is appeased ; and a little labour dissolveth great debts, which eternal burning scarce would eat out.” Thus fasting avails much, joined with repentance :—re- pentance also is best performed in conjunction with fasting. St. Basil the Great in his first Sermon of fasting4, werdvora dé Yopis vnotecas apyy’ and in his second’, vycrela adpyy peTavolas,—Ovuyod érroxi), eTuOuuiay yopicpuos’ “ repent- ance without fasting, is scarce set on work ;”—“ fasting is the initiatory discipline of repentance,—the restraint of anger, the separating from concupiscences ;” so see we in the example of whole communities, that Gentile city of the Ninevites, Jonah iii., and the Jews the people of God, Joel ii. ; how it serves to the perfecting of the imperfect proselytes, in the in- stance of Cornelius, Acts x. 9.; how in conversion of single sinners, in the instance of Saul, anon St. Paul, Acts ix. 9. The reason is rendered by Chrysologus in his seventh Sermon on Matt. vi.§ Agricola si non impresserit cultrum, si sulcum non defoderit, si non exciderit sentes, si gramina non evulserit, si in tuto semina non locdrit ; sibi mentitur, non terre; nec terre facit damnum, sed sibi non facit fructum; et ita se vacuat, ita decipit, impugnaé ita, gui terre manu fallaci men- titur ; expounding himself further within a few lines thus, P[P.745.] r (P. 15] 4 [Vol. ii. p. 3.] s [P.7.] 138 the Church unites them both ; premens jejuni aratrum, et abscindens gule gramina, atque eradicans luxurie sentes ; “the husbandman, if he break not 185 up the ground with the plough of fasting, if he dig not the furrow, if he cut not up the thorns of luxury, if he pluck not up the rank grass of superfluous plenty, if he place not the seed in safety; he is false to himself, not to the earth ; brings no damage to the ground, but reaps no fruit to himself; and so deceives himself, who deals so with a deceitful hand about Jer. 4.3, his ground;” according to that of the Prophet, “Break up Jer.10. your fallow ground, and sow not among thorns ;” and, “Sow 12, 13. to yourselves in righteousness, reap in mercy, break up your fallow ground: for it is time to seek the Lord, till He come and rain righteousness upon you.” Now forasmuch as fasting is so useful an instrument of con- tritiont and repentance, most wisely in the Church is there appointed a yearly public season of joint fasting and penance ; wherein not only public offenders, but secret also, even the whole congregation, join in humiliation for their sins: accord- ing to that of Leo the Great, "Dum per varias actiones vite hujus sollicitudo distenditur, necesse est de mundano pulvere etiam religiosa corda sordescere; magnd divine institutionis salubritate provisum est, ut ad reparandam mentium puritatem quadraginta nobis dierum exercitatio mederetur, in quibus alio- rum temporum culpas et pia opera redimerent, et jejunia casta decoquerent ; which I have englished above’. But to the same sense I may allege that of St. Austin, which is to be added 186 to the seven testimonies for Lent, which I have out of him- already produced ;—* Non enim frustra—quadraginta dies jeju- niorum sunt constituti, gquibus Moyses et Elias, et ipse Dominus jejunavit ; et Ecclesia precipuam observationem jejuniorum Quadragesimam vocat; unde et in Hebreo de Ninivitis apud Jonam prophetam scriptum perhibent’, Quadraginta dies et Ninive evertetur: ut per tot dies, accommodatos videlicet hu- t St. Chrysostom, lib. i1.ad Stelechium de Compunctione, [vol. i. p. 144.] Kal domep xaAeT oy, UGAAOV dt ddvvaror, ava- lion Hatt wip, ovTws olua Tpuphy Kat Kardvutw eis TavTd Guvaryayety'—7 eV yop Saxptwy éorl untnp Kal vipews, 7 5é yéAwTos Kal mapaopas’ ‘even as it is hard, yea rather impossible, to mingle fire with water; so I deem, that fulness of delicacy and compunction cannot be found together ;—for this is the mother of tears and watching, the other of laughter and extravagancy.”’ « Serm. iv. de Quadrages. [p. 87.] v [P: 53. sup. |] * Quest. super Genes., lib. i. c. 169. [vol. iii. col. 420. ] Y [Cf. p. 127. note n, and p. 136. note |, sup. and the preachers of repentance, fasted : 139 miliationi penitentium, intelligantur in jejuniis sua deflevisse peccata, &c.; “for it was not in vain that forty days were constituted, in which Moses, and Elias, and the Lord Himself fasted, and the Church calleth the special observance of fastings, Quadragesima or Lent ; whence also concerning the Ninevites in the Prophet Jonah, it is said to be written in the Hebrew, Yet forty days, and Nineveh shall be destroyed: that through so many days, accommodated to the humiliation of penitents, they may be understood to have bewailed their sins in fast- ings.” For this cause St. Hierome also thinks that not only John the Baptist, a preacher of repentance, was so remarkable for fasting’, but that our Lord also, who began to preach and to say, “ Repent,” entered upon His office of preaching with the Mat. 4. 17. preparation of the fast of forty days*: Ipse quoque Dominus, verus Jonas, missus ad predicationem mundi, jejunavit quadra- ginta dies, et hereditatem nobis jejunii relinquens ; “the Lord Himself, the true Jonas sent to preach” repentance “to the world, fasted forty days, leaving to us also the inheritance of fasting.” St. Cyril of Jerusalem, “ Thou hast given unto thee the penance of forty days,” speaking of Lent; which 187 forty days Leo also calls in his fourth Sermon of Lent*, dies mysticos, et purificandis animis aique corporibus sacratius in- stitutos ; “ days of mystical meaning, instituted and dedicated to the purifying of our souls and bodies.” Theodulphus bishop of Orleans, Anno Christi 843, in his Epistle’, Qua- dragesima cum summd observatione custodiri debet ;—ipsos dies —cum omni religione et sanctitate transigere debemus ;—hebdo- madd und ante initium Quadragesime confessiones sacerdotibus dande sunt, penitentia accipienda, discordantes reconciliandi, et omnia jurgia sedanda, et dimittere debent debita invicem de cordibus suis, &c.°; et sic ingredientes in beate Quadrage- sime tempus, mundis et purificatis mentibus, ad sanctum Pascha accedant, &c. “Lent itself ought to be kept with all obser- vance ;—and those days to be passed with all religion and sanctity,—one week before the beginning of Lent, confessions z [ Adv. Jovin., lib. ji. vol. ii. p. 369.] Ady. a’. meph vnoretas ex MS. Regio. % (Vid. p. 42. sup. ] - [vol. ix. p. 795.] év fjmépa vnoretas, ev b Procatech., c. 4. [p. 5.] Auépa ceuvdtyntos, ev Nucpa piraded- e [P. 37.] glas* “the day of fasting, the day of a N. 37, 36. [vid. p. 70. sup. ] composed gravity, the day of brotherly e As St. Chrysostom before had said __love.’’ 140 2. A real fast, not changing merely are to be made to the priests,” viz. by such as need advice and relief to their conscience, “ penance is to be received, persons fallen into difference to be reconciled, and all strifes taken up, and men ought to forgive each other from their hearts,” &c. ; “and so entering into the blessed time of Lent with clean and purified minds, they may arrive to the holy Pasche” or Easter. The second rule was, that our fast be truly fasting, where the body is well and truly able; not an exchange only of our usual diet for cther delightful fulness and refections. For if fasting be any thing to which God hath promised any reward, as He hath, Matt. vi. 16,—be fasting how little a thing soever, yet it is no small danger to mock God, who sees both in secret and otherwise, and observeth that to which He hath promised 188 to render a reward openly. It is a fearful thing, even in bodily things, yea and happily such as were in our own power before they were pretended to, to lie to the Holy Ghost. The second Council of Chalon., c. 35, complains of some men’s fasting, Et si carnium et vini usus eis interdictus est, mutatd non voluntate sed ejusdem cibi aut potis perceptione, in tantum deliciis suis indulgent, ut deliciosius his interdictis aliorum ci- borum vel potionum appetitu vivere cognoscantur. Spiritualis autem abstinentia, que in peenitentibus potissimum vigere debet, et quorundam ciborum ac potionum perceptiones et desideritum Sugere debet.—Sibi non solum quarundam rerum perceptiones, sed delectationes corporis penitus interdict ; “ although the use of flesh and wine be precluded them, yet changing not their will, but only the kind of meat and drink, they so far indulge their pleasures, that those being interdicted them, they are known to live more deliciously after their appetite of other meats and drinks. But the spiritual abstinence, which ought to be eminent in penitents, should both fly the enjoyment of certain meats and drinks, and also wholly interdict to them corporal delights.” St. Austin also, or whoever else was the author of Sermon ccx.8, which is of the time of Lent, tells us, that which is too true, whosoever said it, Sunt quidam ob- servatores Quadragesime deliciosi potius quam religiosi, exqui- rentes novas suavitates magis quam veteres concupiscentias casti- f [ Vol. iv. col. 1037.] & [§ 10. vol. v. col. 931.] the manner or time of indulgence, 141 gantes ; qui pretiosis copiosisque apparatibus fructuum diver- sorum, quorumlibet obsoniorum varietates et sapores superare contendunt ; vasa in quibus cocte sunt carnes tanquam immunda 189 formidant, et in sud carne ventris et gutturis luxuriam non for- midant ; jejunant, non ut solitam temperando minuant edacitatem, sed ut immoderatam differendo augeant aviditatem; nam ubi tempus reficiendi advenerit, opimis mensis tanquam pecora pre- sepibus irruunt ;—ventresque distendunt ; artificiosis et peregrinis condimentorum diversitatibus gulam, ne vel copid compescatur, irritant. Denique tantum capiunt manducando, quantum digerere non sufficiant jejunando ;—tanquam non sit Quadragesima pie humilitatis observatio, sed nove voluptatis occasio, &c.; “there are certain observers of Lent, followers of delicacy more than of religion, that hunt out new delights of the belly, rather than correct the concupiscences of the old man; who by costly and rich provisions and manner of cooking, strive to outdo the variety of natural tastes of whatsoever several fruits of the earth; are afraid of any vessels in which any flesh hath been boiled, as unclean; and yet in their own flesh fear not to admit the luxury of the throat and belly. These fast, not that they may by moderating themselves diminish their wonted full-feeding, but that by deferring a meal they may increase their intemperate greediness of the belly: for when the time of refection comes, they rush to their tables as beasts to their full mangers; and distend their bellies; through diversities of artificial and strange sauces, they provoke the appetite that it be not checked even by plenty. In fine, they take in so much by devouring, as they are not able again to digest by fasting ;—as if Lent were not the observation of a pious humiliation, but an occasion of seeking out new pleasures.” A like complaint makes Theophilus patriarch of Alexandria 190 of some in the Churches under his care"; Qui autem legum precepta custodiunt, ignorant vinum in jejuniis, carnium esum repudiant, et insatiabilem avaritiam Det timore compescunt.— Non possunt suscipere correctionem qui luxurie oblectatione ca- piuntur, neque ventris ingluviem ratione et consilits refrenare amore jejunit, qui desidia et periturd cito voluptate studium vir- tutis infamant, non erubescentes vinum clam bibere, et avidis faucibus, arbitros declinantes, in cubiculis mulsa potare, ut in- h Epistola Paschali iii. [p. 635. ] 142 or carrying it into secret ; ediam et jejunia que ultro adpetere debebant, jejuniorum tempore luxurid et ebrietate commutent ; nescientes quod, etiamsi hominum conscientiam fugiant, et clausis parietibus vescantur carnibus, atque aves altiles diebus Quadragesime et propinquante Pascha immundis manibus lacerent, tristt vultu foris jejunia promitten- tes ; corripiat hujuscemodi Dominus, &c.; “such as observe the rules of laws, know no wine in their fasts, refuse eating of flesh, and correct insatiable greediness with the fear of God. —They cannot receive reproof who are taken with the de- lights of luxury, nor know they to bridle with the love of fasting the greediness of the belly, by reason and counsel, who defame the study of virtue through sloth and perishing plea- sures; being not ashamed secretly to drink wine, and in their chambers, declining witnesses who may observe them, greedily fill themselves with sweet wine, that they may commute their fasts and abstinence, in the time of fastings, with luxury and drunkenness; not considering that,—although they fly the conscience of men, and, their doors shut about them, in the days of Lent feed themselves with flesh; and even Easter drawing near, with hands not clean tear their fatted fowls, and yet outwardly with a sad countenance professing fastings,— 191 such God reproves,” &c. ‘This yet they would have thought religious fasting. Some make such satisfaction afterwards to their belly, their God, for some few hours preceding emptiness (of which Tertullian said, Spernitur jejunium quod vespere de- lictis compensatur, “not God only, but the man himself de- spises his own fast of the day, which in the evening he re- compenses with delicacies,”) as others by laying in store before provide against the siege of the fast; both which sorts of fasting St. Chrysostom warned his hearers of ', 4% toivuv bea béOns iwpmev els THY VHoTElaVv, WHdée ATO VHoTElas eis wéOnV KaTadvowpev Tar. “let not drunken riot usher in so grave a matron as fasting, nor let us kick down the meal which we have given by more than recompensing the meal which we have foregone.” ‘The very same admonition is St. Basil’s, 342) puotaywyelt@ oe ert vnoteiav 7) wéEOn'—6 aOXOY TpoyupVa- Cera’ 6 vnoTEevwY TpoEyKpaTEvETal, UI) WS ApuUVOMEVOS TAS Hpwepas, 1 Os KaTacopilopevos TOV vomobérny'—* ri TpoTpéTn ' De Peenit. Hom. v. [vol. ii. p. 316.] il. p. 9.] Tn his Ist Homily of Fasting, { vol. Lees Oey but an abstinence, like Daniel’s, 143 Tov éyOpov Tpoxatacyxeiv cov Ta OxUpOpara ; “let not drunk- enness initiate thee into the fast ;—he who is to combat, exer- cises himself before ; he that enters upon the fast must practise temperance before, not avenging the fasting days, not dealing deceitfully with the Lawgiver ;—why invitest thou the enemy to possess beforehand thy strong holds?” In the day of fasting, the ancients’ simplicity required a deferring of the hour, a diminution of the quantity, a lessening of the number if more 192 than one, and an abatement of the quality of our usual daily refections. Upon the fore-alleged example of Daniel, “ In those days I Daniel was mourning three full weeks; I ate no pleasant bread,” (or “bread of desires,” as it is in the text, from which abstaining he is himself by the Angel called a ‘“‘man of desires,”) “neither came flesh, nor wine in my mouth, nor did I anoint myself at all, till three whole weeks were fulfilled,” St. Hierome thus comments!: Foc docemur ex- emplo, tempore jejunit a cibis delicatioribus abstinere, quod ego puto nunc dict panem desiderabilem ; nec carnem comedere, nec vinum bibere ; “ we are taught by this example, in the time of our fast to abstain from more delicate food, which here I suppose to be meant by pleasant bread; nor to eat flesh,” he means, where the consideration of health can agree thereto, “nor drink wine ;” he might have’ added, “ nor use other deli- cacies,” as Daniel abstained from anointing himself at all, a delicacy of those countries. From each of which Eusebius relates in his Ecclesiastical History that St. James the brother of our Lord did all his time perfectly abstain"; but Daniel in the three weeks of his fast, and the generality of the Christian Church in her seven weeks’ fast, they judged it not agreeable to the time of their humbling and afflicting their souls and chastening themselves as offenders, and bringing into subjec- tion their bodies as servants, by fasting, to indulge them such meats and drinks as either were delicate and pleasurable in themselves, or were full of high nourishment to the flesh, or 193 provoked to any carnal appetites or desires, or enkindled the ~ 1 [Vol. iv. p. 519.] 8& THY Exkarnolay peta Tov ’ATorTéAwy m Eusebius, lib. ii. c. 23. [p.77,78.] 6 adeApds Tod Kuplov *IdnwBos, 6 dvo- "AxpiBéorard ye my Ta Kar abtoy paudels bb mdvTwy dias, &c.—Olvoy [IdkwBov] 6 ‘Hyhovrmos én) rijs mpd- Kal oiépa obk &mev, ovde Eupuxov epa- Ts Tav AtoorbAwy yevouevos Biadoxis, ‘yev'—tAasoy od« HAchpato, Kal Bada- ey TO TEeuMTH avTOD brouyhuatt ToUTOV veEl@ ovK exphaaro. Aéyov iatopel tov Tpdmov’ Biabéxerou ch. 10, ver. 2, 3. ch. 9. ver. 23. 144 From all forms of indulgence ; blood and spirits. And because I see few, either of the Roman or the opposite persuasion, that in practice or rule admit this of abstinence from wine as any part of the fast; I shall only say, besides that it was, and was noted by the she Spirit of God, in Daniel, and in John Baptist; beside the Luke 1. 15. Many canons of the Church prescribing it; it may more move some to hear from St. Chrysostom the general practice of the Christian people in his age", mapayevomévns thsvnorela s [se. TexoapaxooThs] Kav pupia tes Tapakady, Kav wupla Ts ayyn Kat Bratntar dore HeTacyxeiv oivorrocias % érépou TWOS TOV pi) Vevopic ever ev vnorelats atroyevec Oar, TavTa av €dotto Trabeiv tis, i) THs Kexorupevns avracOat tpodijs* Kat TadTa ndéws pds TIY Tpatelav éyovtes* GAN Guws dia THY amd TOD cuverddtos cuvi/Oevav pépomev Tavta yevvatos TahatTwpovmevor’ “when the fast” of Lent “is come, al- though any one would entreat a man ten thousand times, al- though he would by vexation enforce one to take his part of drinking wine or any other thing forbid to be tasted on the fasts, he would choose to suffer all rather than to meddle with such forbidden nourishment; and although we liked well enough of the pleasure of such refection, yet for the accustom- ing of our conscience we bear all generously, and persist in mourning.” And as to Daniel’s not anointing himself, which is by synecdoche put for other external delicacies also, our Church’s Homily hath told us° that fasting is an “ abstinence from” all “ meat, drink, and all natural food, yea from all de- licious pleasures, and delectations worldly.”—I comprise in 194 this second rule the instructions both of Epiphanius and of Dorotheus the Archimandrite: of Epiphanius in Heresy 75,? év 5€ tats népats Tod Ildoya, bre rap’ jpiv yapevviac, ayvelal, KaKxoTrabetat, Enpopayiat, evyal, aypuTviat Te, Kal vnotetat, Kai 0 é&., avtol dméwbev orpwvodcr Kpéa Te Kal oivov, éavtav tas préBas yepCovtes, avakayyafouct, Yye- AN@vTEs, YAEVACoVTES Tods THY ayiav tav’rnv Natpelay Ths éBdouddos tod IIdcya éritedodytas: “in the days before Easter, when with us are practised lyings on the ground, purities, self-afflictings, dry diets, prayers, watchings, and fastings,” &c. those he instructs us were the Church’s prac- " Hom. vi.ad Pop. Antioch. [vol. ii. ° [Of Fasting, pt. 1. init. ] p- 83. ] P [Vol. i. p. 908.] and such the ancients enjoined and practised : 145 tices, “ then they” the Aérians “ from the morning fill them- selves with flesh and wine, loading their veins, laugh, deride and mock at such as perform this holy service of the Paschal week ;” of Dorotheus Archimandrita, about the year 692, in his fifteenth Doctrine?; of ayo amdato\or—yhicartes, e bd ¢€ a Vd e \ e / fal a Hylacav ipmiv—TavTas ETT éBSouddas [Tov vyotecov]'— Exactos obv Oérov KabapOjvas ard TOV awapTia@v avTod TOD Sov eviavtod, Sid TOV yuepav TovT@Y OédrEL TPOTOv bev / id \ d \ > / / 5 UA gurdrttew éavTov aro adiahopias Bpopatav'—eita Oéree duolws duddttew TO pr) KaTadvey THY ynotelav ywpis je- yarns avaryKys,—to pon emfnretv Ta jdéa Bpwpata,—To pb} kataBapetv éavtov TH TrANTLOVH TOV BpwLatav 7} TOMATOV" “the holy Apostles have by their suffrage sanctified to us these seven weeks of fasting:—each one therefore who is willing to be cleansed of his sins of the whole year is willing through these days (1) to keep himself from indifference of 195 meats; next he is willing also (2) not to dissolve his fast” before the set hour “without great necessity, (3) not to seek out pleasurable food, (4) not at any time to burden or load himself with fulness of meats or drinks’.” Now for that this difference of meats meets with most’ eager opposition, it shall be useful to recal to your mind that in canonical authority Daniel’s clear example above makes the objection of super- stition to be itself impious boldness. And St. Austin’s de- fence among the writers of the Church against the Manichees objecting it, shames the objectors for ever ; his words at large I cited above, p. 91, where he says, “ such abstinence from flesh and wine was in the time of Lent observed by almost all Catholics and Christians, for the soul’s humbling, and the body’s chastening ;” and this he says was doctrine, he saith not preceptum, prophetarum et apostolorum. I conclude this with that of Theophilus Patriarch of Alexandria’, Nequaqguam diebus Quadragesime, sicut luxuriost divites solent, vint poculum suspiremus, neque in—prelio, ubi labor et sudor est necessarius, carnium edulio delectemur ; “let us by no means in the days of Lent, as is the manner of luxurious rich men, pant after a [Vid. p. 59. sup. ] payiou,—Td wy ToAVPay]gal. r Antiochus Ady. &. wept vnorelas. ° In his 3rd Paschal Epist. [p. 634, {p. 1037.] Nnorela ody eoriw ov pdvov fin. | ) T) Bpadupayioa, ardAd Kal To Bpaxu- GUNNING. Ly 146 3. Joined with watchings, humicubations, drinking of wine; nor yet in this our spiritual combat, where our labour and sweat is necessary, be delighted with feeding on flesh.” The third rule was, that fasting be not divorced from its primitive society of watchings, humicubations, sorrowings, putting away ornaments and public jollities. Thus these children of the bride-chamber of whom the Lord said the days would come when they should fast, did in those days 196 2 Cor. 6. with their fastings join watchings and sorrowings, év aypuT- fae vials, €v vnotelais'—@s RuTrovpevol, det € yalpovTes’ “in watchings, in fastings ;—as sorrowing, yet always rejoicing;” ot and, év aypuTrviais ToANaKLs, Ev VHTTELALS TTOAAAKLS, EV KOTO "Kat moyen: “in watchings often, in fastings often, in weari- ness and painfulness;” all is a sort of fasting or containing ourselves either from meat and drink, or from sleep, which also is given to nourish and refresh the body; from mirth, from ease, and from ornaments. The use which watchings have, joined with fasting, for mortification, we hear from Palladius, in Historia Lausiaca, c. 79', concerning Candida, TAUTHVY THY yevvatav oda éy@ Sia TANS THS VUKTOS KOTLATAV— emt Kabaipécer THS TOD c@maTos Suvactelas’ Sinyoupévnv, Ste THS vnotelas pn eTapKovons, cippayov Sidwpe TAVTH Kal THY érrioxyOov aypuTviav’ “I knew this generous” Candida “wont to labour and toil throughout the whole night—for the taking down the force of her body; declaring herself, that whereas fasting did not suffice, I add, saith she, thereto this laborious auxiliary watching.” In vigiliis sepe, nam vigilie honestatis macerant carnes, saith Primasius"; “in watchings often; for honest and sober watchings do macerate and abate the flesh.” And St. Hierome*, Ardentes diaboli sagitte jejuniorum et vigi- liarum rigore restinguende ; “the fiery darts of Satan are to be quenched and deaded by the rigour of watchings and fast- ings.” Our Lord’s example I have reserved unto the last, which take in the words of Gregory Nazianzen in his four- teenth Oration’: kaddv Uromiacnos c@patos Kal TevOéTw cE 197 ITadnos, éavtov ere Travdaywyav, Kai poBav bia Tod ‘Icpanr Tovs éEavTots Oappodvtas Kal éepiévtas TO copate Kal “Inoovds PP. 142.) vanda, [vol. i. p. 84. ] u In 2 Cor. vi. [p. 106.] y [§ 3. vol. i. p. 259. ] * Kpist. x. ad Fur, de viduitate ser- suspension of public amusements, and the like ; 147 abtos vnotevov, Kal Treipatopevos, Kal viKaV TOV TeipatovTa. Kanov mpooevy?) Kat ee Kal meibéto ce Oeos aypuT- vav mpo Tod waGous, Kat mpocevyopevos’ “ good is it to keep under the body; let Paul persuade ane that, who still chastened himself, and striking terror, through those of 1 Cor. 9. Israel, into all such as confide in themselves Ta indulge Ee AP their body; and Jesus Himself, who fasted and was tempted, and overcame the tempter! Good is prayer and watching ; even let” the Lord our “ God Himself persuade thee, watch- ing and praying before His Passion.”—Next also Tertullian? conjoins castiyationem victis atque cultis, denying to ourselves superfluity of ornaments as well as of food. Thus God com- Exod 33. manded the children of Israel when they had sinned, to “put” off” their “ornaments” from them, and they “stript them- selves of their ornaments by the mount Horeb.”—For humi- cubation we have David’s example, “ And David fasted a fast, 2 Sam. and went in and lay all night upon the earth;” and the Jews “iam generally, Esth. iv. 3, adding to their fasting “weeping and wailing, and lying in sackcloth and ashes.”—I conclude this third rule with that of the fourth Council of Toledo*, Im omnibus predictis Quadragesime diebus—opus est (1) fletibus, ac (2) jejunits insistere, (3) corpus cilicio et cinere induere, (4) antmum meeroribus dejicere, gaudium in tristitiam vertere ; quousque ve- niat tempus resurrectionis Christi, quando oporteat jam Allelujah in letitid canere, et meerorem in gaudium commutare ; hoc enim Ecclesize universalis consensio in cunctis terrarum partibus 19sroboravit; “in all the foresaid days of Lent we ought to insist on (1) fasting, and (2) mourning, (3) to cover the body with sackcloth and ashes, (4) to humble our mind with mourn- ings, to change our joy into heaviness, until the time of the resurrection of Christ, when we are with joy to sing Alle- lujah and turn our heaviness into gladness; for this the con- sent of the Universal Church in all the parts of the earth hath confirmed.” The fourth rule the prophet Isaiah gives us, concerning joining justice with our fasting, (which is the acknowledg- ment of our unrighteousness,) in these words, “Is not this Isa. 58. 6. the fast that I have chosen, to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, z Lib. de Poenitent. c. 11. [p. 128.] * Cap. 11. [vid. p. 66. sup. ] L 2 148 4. with undoing heavy burdens ; Mat.23.25. and that ye break every yoke?” Not with the Pharisees’ fasting twice a week outwardly, and within, all the week, full of extortion and excess; not with Jezebel’s fast in the Old Testament, robbing and murdering innocent Naboth ; not bearing witness by their holy fasting to their wicked false accusing; not fasting for strife and debate and to smite with the fist of wickedness, the fast of the bloody covenanting con- Acts23.21. Spirators against the life of St. Paul in the New Testament ; many such fasts and humiliation days from Jezebel the late schism and seditious conspiracy her demure and bloody zeal, this poor nation hath seen lately acted upon the stage. Nun- gud membra tua recte domas qui Christi membra dilanias ? saith St. Austin?; “dost thou rightly mortify thine own mem- bers who butcherest the members of Christ,” who rentest the bowels of thy mother, the Church and country that bare thee? Such fasters I cannot better resemble than to the 199 ancient blood-thirsty tyrants, who commanded their lions to be kept some days fasting and hungry, that they might with uglier greediness devour the meek condemned Christians. The fifth rule was, that as our feasts, so our fasts be insepa- Isa. 58.6, rably conjoined with alms and mercy to the poor. “Is not this the fast that I have chosen,” saith God,—“is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house; when thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh? . Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee,” &c. “Then shalt thou call, and the Lord shall answer.” This is properly to forget to eat our bread, with David, and not forget or hide ourselves from our own flesh; one fasting joined with many works of mercy, feeding with our bread, covering with our garments, and bringing into our house; this is righteousness going before thee, making thee friends of unrighteous mam- mon that may receive thee; this makes thy fasting assuredly health; and these two together fail not to obtain that, the third, thy prayers miss not to be heard and answered of the Acts 10.2, Lord. Thus much the prophet. “TI was fasting,” saith Cor- eo nelius of himself “ unto this hour,” the ninth; but the “Angel » Lib. de Utilitate jejunii, [vol. vi. col. 618. ] 5. with alms deeds, giving to the poor 149 of God—said unto him, Thy prayers and thine alms are come up for a memorial before God;” and St. Luke saith of him, “He gave much alms to the people, and prayed to God 200 alway.” After whose example Leo® directs our fasts: Cum sanctas continentie delicias appetentes aliquantulum nobis de terrenorum ciborum abundantid subtrahamus, ita proficiat elee- mosynis quod non impenditur mensis ; tunc enim demum ad anime curationem proficit medicina jejunii, cum abstinentia jeju- nantis esuriem reficit indigentis; “when we, desirous of the holy delights of abstinence, substract from ourselves some- thing of the abundance of our earthly viands, that what is not expended upon our tables may bring us in great gain by being laid out on our alms; for then doth the medicine of fasting work to the curing of the soul, when the abstinence of him that fasts, refreshes the indigence of him that hungers.” That ancient writer Origen, speaking of Lent fast and the weekly stations, tells us of a certain saying of the Apostles which had come down to him‘, Habemus enim Quadragesime dies jejuniis consecratos. Habemus quartam et sextam septimane dies, quibus solemniter jejunamus.—Est et alia adhuc religiosa [jejunandi ratio], cujus laus quorundam Apostolorum literis predicatur ; invenimus enim in quodam libello ab Apostolis dic- tum, Beatus est qui etiam jejunat pro eo ut alat pauperem; hujus jejunium valde acceptum est apud Deum; “we have the days of Lent consecrated to fastings, we have the fourth and sixth days of the week, whereon we solemnly fast.—There is also yet another religious way of fasting, whose praise is set forth in writing from certain of the Apostles; for we find in a certain book, that it was said by the Apostles, ‘Blessed is he who fasts also for that end that he may relieve the poor ;’ 201 this man’s fast is much accepted with God.” Misericordia et pietas [eleemosyne et orationes | jejuntis sunt ale, per quas tolli- tur et portatur ad coelum, sine quibus jacet et volutatur in terra, saith Chrysologus®; “alms and prayers are the wings of fast- ing, by which it is carried up to heaven,” as was Cornelius’s, «without which it lies dead and spiritless upon the earth ;” jejunantes ergo, fratres, prandium nostrum reponamus in mani € Serm. iii, de jejunio Pentecostes, p. 246. ] [p. 78. ] © Serm, viii. de Jejun. [p. 8. ] 4 Hom. x. in Levit. xvi. [vol. ii. 150 what we have denied ourselves : pauperis, ut servet nobis manus pauperis quod venter nobis fuerat perditurus ;—manus pauperis est gazophylacium Christi ;—qui non jejunat paupert, Deo fingit ;—jejunium sine misericordiad simulacrum famis est ;—sine pietate jejunium occasio est ava- retie ;—quia parcitas ista, quantum siccatur in corpore, tantum tumescit in sacculo; “let us therefore, O my brethren, when we fast, deposit our dinner in the hand of the poor, that that hand may preserve for us, what our belly would lose to us ;— the hand of the poor is the treasury of Christ ;—he that fasts not to the poor, doth but feign a fast to God ;—fasting with- out works of mercy, is but an empty image of hunger ;— without pity to others it is but an occasion taken of covetous- ness, because by such sparing what is taken down in the flesh swells in the bag.” And‘, Sciat ille sustinere se laborem incassum, se nihil habiturum, qui premens jejunit aratrum, et abscindens gule gramina, atque eradicans luxuri@ sentes, miseri- cordieé semina nulla jactaverit ; “let him know that he suffers pain in vain and shall receive nothing, who breaking up his fallow with the plough of fasting, and rooting up gluttony and the thorns of luxury, yet casteth into the furrow no seed-corn 202 of the works of mercy.” As thine own use of meat and drink and other blessings, so also thy fast itself, wherewith thou wouldst purify and cleanse thy heart, hath need, being not without mixture of sinful infirmities, of that method where- Lukell.41. with to be purified, prescribed by our Lord, “Give alms of such things as you have; and behold all things are clean unto you.” Imple commiserationis officia, et jejunia sanctificdsti, saith St. Austin. The sixth rule: by these premised duties there is now room made for thy fervent prayers, which, together with more frequent hearing of God’s word, and other works of devotion, are the sixth necessary company of the fast; as in the exam- ples of Moses, Daniel, and Cornelius, and infinite more, might Deut.9. be shewn. For Moses: “I fell down before the Lord, as at a8 20. the first, forty days and forty nights; I did neither eat bread nor drink water, because of all your sins,” &c.; “but the Lord hearkened unto me at that time also ;—thus I fell down before the Lord forty days and forty nights, as I fell down at the first: I prayed therefore unto the Lord and said,” &c. f Serm, vii. on Mait. vi. [p. 7.] 6. Subservient to prayer (so constantly 151 And in the New Testament not only the Apostles have coupled them together,—“ For a season,” tva oyordfnte TH 1 Cor. 7.5. vnotela Kal TH TpocevyH, a season of vacant attendance on fasting and prayer, of which none so common, so fixed, so holy, as this of Lent,—but also our Lord Himself, concerning what was most difficult even to the disciples themselves, gives this singular prescription, “This kind goes not out but by 203 prayer and fasting ;” upon which words St. Chrysostom® thus comments, 6 evyomevos peta vyotelas Sumas eye Tas mTTépv- yas, Kal TOY avéwwv adTav Kovpotépas’ ovdé yap YaoparTat, Kai SvaTeiveTat, Kal vapKa evyopevos'—o vnoTevar Kodpds éoTt Kal ETTEPWMEVOS, KaL meTa Vipews EVYETAaL, Kal Tas éTrLOUUlas aPévvvce Tas Tovnpas, Kat éEvNeodTaL TOV Oecdv, Kal Tatrewvot THY ux éTratpopevny’ Ova TOVTO Kal of aToaTONOL del TYEOOV €VITTEVOY'—pETA THS ThaTews KaKetvo [1 vnotela| ov pLKpaVv eladyet THY iaxty’ pirocodplay yap TodAAHY évTiOnot, Kal dyyE- Nov €E& avOpeTrov KaTacKevdker, Kail Tats acwpdtow Suvapect muKTevel’ GAN ov KaP éEavTHY, GAG el Kal EvYAS, Kal TPOTNS evyns’ “he that prays with fasting, hath two wings, and those lighter than the winds themselves; for such a one doth not stretch himself, or yawn, or is drowsy in his prayer ;—he that fasteth is light and winged, and prays with vigilancy, and extinguishes his own evil lusts, and renders God propitious to himself, and humbles his own soul that was lift up; for this cause also the Apostles were almost always in fasting ;— fasting with faith, brings into the soul a great force, and much philosophy, and makes of a man an angel, and helps him to fight with incorporeal powers ;—howbeit fasting by itself alone doth not thus avail, but it hath need of prayer also, and of prayer first;” as in nature the soul is before the body; and in the Gospel our Saviour said, “ By prayer and fasting ;” where He placeth prayer first, but shews them their prayers then proved ineffectual because they had not annexed jointly fasting. For as the same Father St. Chrysostom else- 204where says", vynotela THy) THs cwappootvys, Pvrak Tijs evoe-_ Belas, TOV ayiwv cbvTpopos, TOV ayyédA@Vv GpwooKnvos’ Su 7s at Hdoval Huds devyovor, Kal Saipoves UTavaywpodor, ériuuia vexpodTal, Ta TAOy Hpewet’ “fasting is the source of sobriety, e [Vol. vii. p. 581.4 h Tlep) vynotetas Ady. B’. ex MS. R. [vol. ix. p. 796. ] 152 Joined with it in the Holy Scripture), the guardian of piety or devotion, nursed up with saints, and having its habitation among Angels; by reason of it pleasures fly from us, and devils withdraw, concupiscence is mortified, and passions are quieted.” The force of prayer and fasting together we read experienced against one of the first enemies of God’s Church and people; Jn Exodo adversus Amelech ora- tione Moysis et totius populi usque ad vesperam jejunio depugna- tum est‘; “In Exodus the fight was managed against Amalek by the prayer of Moses and the fast of all the people unto the evening.” These three holy sisters, prayer, alms, and fasting, are happiest when all three meet together; as Mat. vi.; Acts x.; tom. 10. but of these three the first, prayer, the eldest daughter of faith, must always be present; and therefore never is out of our power; oral, or virtual or mental prayer, at least. They which cannot give alms, may fast the more; they which cannot fast, should give the more alms; and if any can neither fast nor give alms, yet all can pray. Fasting disarms the flesh, alms win friends and auxiliaries, prayer fights, as Moses’s hands lift up against Amalek, through the might of the Spirit: alms lades the ship with precious substance sent before into another country; fasting in any swelling of the seas or storm, lightens the vessel, and casts out the unprofitable burden of the ship; faithful prayer tugs hard in rowing to bring to the 205 shore: fasting takes from one’s own flesh, that he may in alms give to the poor to supply his wants; and prayer from the riches of God derives grace and strength upon ourselves, to supply our own wants. Fasting treads under foot and leaves the earth; charity and alms take our brother by the hand and raise him up; prayer pierces the clouds and enters into heaven. St. Ambrose/, Ego testificor vobis—hoc esse tempus ceelestis quodammodo medicine ;—tunc enim languidus egritu- dinis sue invenit medicinam, si omni sollicitudine medici mandata servaverit ;—*istud autem preceptum ejus est primum, ut his quadraginta diebus jejuniis, orationibus, vigiliis operam commo- demus ; jejuniis enim lascivia corporis castigatur, orationibus devota saginatur anima, vigiliis diaboli insidie depelluntur ; “TI testify unto you—that this is the time as it were of the 1 (St. Hierome, Adv. Jovin. lib. ii. ii. Append. p. 413.] vol. i. p. 368. ] * [P. 414] ) Serm. xviii. de Quadragesima, [ vol. toyether with frequent hearing of God’s word ; 153 heavenly course of physic, when the sick person findeth medicine for his malady, if he with all carefulness shall observe the prescriptions of his physician ;—now this is a chief prescription of his, that in these forty days we give diligence to fastings, prayers, and watchings; for by fastings the lasciviousness of the flesh is chastised, by prayers the devout soul is replenished, by watchings the ambushes of Satan are” discovered and “beaten off.” In Lent, with the devotion of prayers and fastings the Church hath ever annexed other works of devotion also, as more frequent hearing and preaching God’s word, attending on sermons, repairing to church, and the like. St. Chrysostom!, ové€ yap todro povov éotl TO SyTovpevov, va Kal’ ExdoTny tépav evTavla Trapaye- 206 vouela, Kal Tepl TOV a’TaY TUVEXaS aKkova@peV, Kal THY TEToa- paKooTny Tacay VnTTEVOVTES MEV" EL YAP fn MédAOLWEY TL KEp- daivew €x Ths evTavGa ouvexovds ENeVoEwS TE Kal TrapaWwéceEws, Kal aro ToD THs vnoTElas KaLpod Tpoahépew TL TOV YENTip~ov eis THY EavTOV uyny, TAVTA Ov pLovoy Nuas ovdev wHEd}oeL, andra Kal pelfovos iuiv Kataxpicews aphopyn yevnoetar, dTav TOTaUTNS emiperelas aTroNavOVTES, Ol avTOL Stapévwper, Kal 0 é&.; “for it is not this only that is required of us, that we be present here every day” of the Lent, “and continually hear concerning the same things” of ghostly concernment, “and be in fastings all the Lent; for except we shall gain something by our continual coming hither, and by the” daily “ exhorta- tion here; except we bring home something profitable to our own soul from this season of this fast, these things shall not only profit us nothing, but shall be an occasion of our greater condemnation; when so great care having been taken of us we continue still the same.” Thus St. Chrysostom, who in his first Sermon™ also, of Anna, mentioning how the fast of Lent had then abidden forty days among them, mentions as argument of great pleasure to himself and his auditors tas Tis vnotetas Huépas Kat Tovs cvANOYoUS, “the days of the fast, and their assemblies and common meetings, and their good things which they had enjoyed by the fast,” now although, saith he, we have passed over its labour, d\Xa Tov Toor adThs pn KaTa- Nvowpev", “let us not lay aside the pleasant memory and desire 1 Hom. xi. in Gen. ii. [ vol. iv. p. 85. ] m [ Vol. iv. p. 699. | * [P5-700.] 1 Cor.5.7,8. 154 7. and to preparation for receiving of it;” and indeed very many of his golden Homilies, as like- wise of others of the Fathers, were sermons preached day by” day in Lent to the people. Of Philip the Roman emperor, 207 about a hundred and thirty-six years after St. John’s death, Georgius Syncellus, (contemporary to the second Council of Nice) thus writeth®, Sidurios tocodtov mpocetéOn TH wlaret Tov Xpiorod, OS Kai Ta HuapTnuéva Tpottuws eEdyopedoat, Kal TOY emt THs exKrAnolas evyOV Kowovicat TO TAHOE. TH vuKTL THs EopTHs Tod IIdcya: évOévte TEV TappnovacOAvat Tov Oeiov Aoyov' “ Philip so far was joined to the faith of Christ, that he gladly confessed his sins, and joined with the people in the Church's prayers in the night or vigil of the feast of Easter; when and where the word of God was with greater and opener freedom preached forth.” Seventhly, and yet more particularly ; this fast of Lent, was in the institution purposely designed as a preparation to par- taking either of holy baptism by the Catechumens on the vigil of Easter Day; or of absolution by the penitents on Maundy-Thursday; or of the holy communion of the body and blood of Christ by the believers on Easter Day; or, lastly, of two of these by the same persons, as of baptism and the Eucharist, with the intervention of confirmation, on the night and morning of Easter Day; or of absolution and the holy Eucharist on the Thursday before and on Easter Day. No fitter season to be baptized into the death of Christ and buried with Him in baptism, and therein also quickened to- gether with Him and raised up; no fitter season to be absolved and quitted from our sins by His death and resurrection ; no meeter time to be made partakers of His holy Body which was broken and Blood which was shed for us, for the remission of our sins, than at this holy time of sacred memory of Christ’s 208 death and passion, burial and resurrection. And for these holy memories and holy partakings of absolution, baptism, confirmation, and the holy Eucharist, what forty days, what repentances and fastings can be thought more than needful ? St. Paul hath taught us, that “ purging out from ourselves the old leaven, that we may be a new lump, as we are unleavened,” is necessary to our keeping the feast of Christ our passover sacrificed for us; that judging of ourselves, Svaxpivew éavTovs, ° Ad an. 237. [p. 362.] baptism ; absolution ; or the Eucharist, 155 discerning of ourselves aright upon our examining ourselves, is necessary to our dvaxpivewy TO c@ma TOD Kupiov, to our dis- cerning the Lord’s Body, to our worthy receiving, that we be not condemned, or,—if not that, upon our after-repentance,— yet chastened of the Lord. Thus that primitive patriarch Dionysius of Alexandria, in his Epistle to the bishop Basilides?, Méxpis exetvou [Tod Tihs avactdcews Tod Kupiov hor Katpod | Tas uyas Tais vnotelats TaTewvodvTes'—4 eis b€ Ta ayLa TOV aylov 6 wi TavTn KaOapos Kai Woy} Kal copate Tpoc- vévae KwrAvOnoeTaL’ “ humbling our souls with fastings until the season of the resurrection of our Lord ;—but unto the Holy of Holies,” so I suppose he calls the baptism and the holy Eucharist of that season, “he which is not altogether clean in soul and body should be forbid to approach.” Both Lent, and other preparatories next before Lent, were both de- signed to fit us for those holy things of Easter; so the sacred first Gcumenical Council of Nice, cap. 5. "ai dé civodor yevérOwoav pia pev Td THs TEecoapaKoaThs, wa maons 209 wexpotvylas dvatpoupévns TO SHpov Kabapov mpoodépyntat TO Oc@: Sevtépa dé trepl Tov Tod petoT@pov Karpov" “let there be held synods, one before Lent, that all peevishness being taken away, a pure gift” or oblation “may be offered unto God; and a second about the time of gathering the fruits.” St. Hierome’ in his comment upon Jonas is most ex- press; Ipse quoque Dominus verus Jona missus ad predicationem mundi, jejunat quadraginta dies, et hereditatem nobis jejunii de- relinquens, ad esum corporis sui sub hoc numero nostras animas preparat; “the Lord Himself being sent as the true Jonas to preach unto the world, fasted forty days, and leaving to us the inheritance of the fast, under this same number prepares our souls to the eating of His Body.” So Leo the Great also in his fifth Sermon of Lent, Ut dignius celebremus [sacra- menta redemptionis nostre| saiuberrime nos quadraginta dierum Jjejunio preparemus ; the words I englished above"; and in his tenth Sermon of Lent*, Cognoscimus ad celebrandum Pasche diem merito nos quadraginta dierum jejunio preparart, ut digni possimus divinis interesse mysteriis ; “ we know that with great reason by the fast of forty days we are prepared to celebrate BPP pl0o. || Coe Saas =a pViole i) cols3 26.) s [V. p. 42. sup.] t [P. 39.] uP, 54, x [P. 44] 156 which all received at Easter : the day of Easter, that we may worthily participate of the Divine mysteries” or sacrament; and so Czsarius of Arles above, p. 55; and Dorotheus, p. 60, where he saith that “the holy Apostles sanctified or set apart for our repentance the seven weeks’ fast” of Lent, “ that we may partake of the holy mysteries not to condemnation,” but to life; the import and advantage you see answers your labour; as St. Cyril also of 210 Hierusalem tells us¥, od cyorabes TH mpocevyH dia THY cavtov Wwuynv ;—Kabdpicoyv cov TO ayyos [év acKkioer supra nominatd|, iva mrelova déEn Thy yapiw'—eav odLya Kadpns, odiya NapBavers’ “do you not give yourself to prayer ?— purify your vessel” by exercise of fasting also “ that you may receive the more grace ;—if thou labour little, thou receivest little ;” I add, thou understandest little. When first in the Law and the Prophets Moses and Elias took up this forty days’ fast, it was the better to prepare them for their appear- ance then before the presence of God; to this effect St. : Chrysostom instructs us?, cat Motcjs cal ’HXias of tripyoe TOV €v TH Tarald TpodnTov, KaiTot Kal ato TOV AAOV ovtTes Nawrpol Kal peyadol, Kal TOAAHY EyovTEs TappNatar, OTe €BovNovTo TpocedNOeciv TO Ocw Kai diadexOAvar, os av- Opar@ Suvatov wv, mpos tavTnv Katépevyov" Kal bia Tov TavtTns ab’T@ mpocedépovto xeipav “both Moses and Elias themselves, the towers among the prophets of the Old Testa- ment, although otherwise so illustrious and great and having great boldness towards God, yet when they would approach and draw near to speak unto God as far as unto man it was possible to do, they betook themselves unto this work of fasting, and by her hands offered themselves unto God.” At the end of this forty days’ fast of Lent, at the feast of Easter as always one of the three times, he who approached not to God’s holy table to receive the holy Eucharist was not deemed worthy of the name of a Catholic, saith the Council of Eli- beris*, elder than that of Nice; thrice in the year at least, say they, whereof this time always one; and punctually so, 211 saith our Church; once in the year only, saith the Church of ” Cateches. I. c. 5. [p. 19.] c. 21. The passage is not given in the 7 De Peenit. Hom. v. [vol. ii. p. edd. of the Councils, and is probably 310.) spurious. ] 4 |Gratian, De Consecr. Dist. ii. 8.F ree from vain-glory and hypocrisy. 157 Rome, which would be the only Catholics; not once neces- sarily in the year, say some among us. At the end of Lent, besides Easter morn itself, the more religious did generally receive also on that day which is called Cana Domini, on which that mystery was instituted; and very many, of the clergy especially, communicated every day of that great week. And what preparation is sufficient for these holy things ? The eighth and last rule of fasting is: “When ye fast be not Mat. 6. 16. ye as the hypocrites are.” Sz vult, quare tristis? si non vult, jejunus quare ? saith Chrysologus upon that place»; and upon the same words St. Chrysostom’, yaipe év vycteia Kal pn otvyvate ws of broxpitat? “if willing to fast, why sad? if not willing, why fasting ?”—* Rejoice in fasting, and be not of a sad countenance as the hypocrites are’.” Non voluptuosos (Dominus) indulget aspectus, sed vultus qui simulantur excludit ; “the Lord doth not indulge us in wanton aspects, but ex- cludes the simulation of affected looks.” Disfigure not the fast, nor disfigure thy face; fast not to appear unto men, appear unto God to fast; and appear not to God or men to break the fast, except where God and man have indulged to humanitye. Pestilentia [hypocriseos| saith Chrysologus‘, ca- venda, que de remediis creat morbos, conficit de medicina lan- guorem, sanctitatem vertit in crimen, placationem facit reatum, generat de propitiatione discrimen ;—hypocrisis crudeli arte vir- 212 tutes truncat mucrone virtutum, jejunium jejunio perimit, oratione orationem evacuat, misericordiam miseratione prosternit ;—hypo- crisis dum cupit captivare oculos, oculis fit ipsa captiva; “ fly the pestilence of hypocrisy, which of remedies themselves creates diseases, of medicine sickness, which turns holiness into a crime, propitiation into guilt :—hypocrisy by a cruel art cuts asunder virtues by the edge of virtues, slays fasting by fasting, evacuates prayer by prayer, beateth down alms-giving by alms-deeds ;—hypocrisy while it seeks to captivate the eyes of men, is itself led captive by the eyes.” That odds there doth arise from being like or unlike hypocrites when we fast, i (ears € Dionys. Alexandr. Epistola ad © Tlep) ynorelas Ady. B’. [vol. ix. Basilidem. [p.109.] Kal rots wey mdvu p. 795. diarrovnPetow ev Tais trepOeoeow, cita 4 ‘~rodéxea0e TO yaArhviov kal fuwepoy amroKkauovor Kal pdvoy ovK ekAelrovct, Ths vnorelas dupa, as that Father ovyyveun tijs taxurépas yevoews. speaks, De Pcenit. Hom, y. [vol. ii. ‘ In his 7th Sermon on Matt. vi. p- 316. ] [p. 7.] 158 These eight rules ali combined that to the great honour of the Church St. Austin shews thence, how the Church Christian fasting twice a-week doth it religiously, albeit the Pharisees did the same thing wick- edly®, sic et bis in sabbato jejunare in homine qualis fuerat ille Phariseus, infructuosum est; in homine autem humiliter fideli, vel fideliter humili, religiosum est; “fasting twice in the week in a man like the Pharisee, is unprofitable; but im a man humbly faithful, and faithfully humble, it is religious.” Con- clude we this; neither fast thou so, as the hypocrites; nor fast not, as the hypocrites, who pretend such set and ancient fasts of the Church to be superstitious, and themselves too holy to join with their brethren in them. All these eight requisites of right performing of this fast we find together in the Church’s practice, and by her care pre- scribed at this time of Lent to her children. In St. Chry- sostom’s time, according to his irrefragable witness), tivos ody 213 évexev vnotevomev, dnot, Tas TecoapdKovta TavTas Hpépas ; —iv év rais tpépats tavtats KabapOévtes pet axpiBelas amavtes Kal bd” ebyav Kal dv édhenwoot’yns Kal dia vnoTetas Kal dua Travvuxidav Kai dua Saxpvov Kat dv eEouoroyjcews Kal Oba TOV ANY ATAVTOY, OUTW KaTAa SUVALLY THY HmeETE- pav peta Kabapod suverdotos mpociwpev [Tots puoTnpiors, supra nominatis|: et tbidem recenset etiam quadraginta dierum tllorum axpoacw Kati ovvddovs' “ for what cause, therefore, some may say, do we keep the fast of these forty days ?—that in these days all of us being (8) perfectly purified, toge- ther by (6) prayers, and by (5) alms, and by (2) fasting, and by (3) whole nights’ watchings, and (1) by tears, and by confession, and by all other things, we may so according to our power with a (4) pure conscience (7) come unto the holy mysteries,” the Sacrament; and in the same place he recounts also as part of the exercise of those forty days, (6) “hearing God’s word, attending on sermons and _ synods.” Theophilus bishop of Alexandria in his first Paschal Epistle: sets all these guests at one table likewise: Si—adherentes studio virtutum animarum vitia purgare | volumus], et quicquid in nobis sordium est jugi scripturarum meditatione diluere, quasi sub sudo & Epist. ad Casulan. [Ep. xxxyi. vyoredvovras: [vol. i. p. 611. ] § 7. vol. ii. col. 70.] i [P. 623, sq. vid. p. 40. sup, ] h Homil. eis rods ra mpora Mdoxa in the ancient Church’s practice and teaching. 159 apertam doctrinarum scientiam contemplantes, festinemus superne letitie festa celebrare, et jungere nos Angelorum choris ;—eoque omnis impresentiarum adsumatur labor, ut et eos qui paululum negligentes sunt, et nosmet ipsos eterne gloria preparemus.— Et homines provocantur terrarum deserentes humilia, cum Ecclesiéd primitivorum Dominice Passionis festa celebrare.— 214*Priusguam stemus ante tribunal Christi, preterita peccata penitentid corrigamus, presenti fletu redimamus futura gaudia ; —curemus diversa vitiorum vulnera, et rapinas divitum, quibus vel maxime hoc hominum capitur genus, crebris commonitionibus reprimamus. Et sic poterimus imminentium jegunorum ater carpere. Incipient dies Quadragesime a tricesimd die mensis Mechir.— Ut juxta Evangelicas traditiones finiamus jejunia in- tempestd nocte, octavo decimo die supradicti mensis Pharmuthi, —prebentes nos dignos communione corporis et sanguinis Christi ; “if adhering to the study of virtues we desire to purge away the vices of our souls, and wash away whatever of filth is in us by (6) continual meditation of the Scriptures, contem- plating as it were in the open and serene heaven the know- ledge of doctrine, let us make haste to celebrate the solem- nities of the heavenly joy, and join ourselves to the choirs of Angels ;—let us take upon us (3) labour at present, that we may prepare both (5) those which are somewhat negli- gent, and ourselves, unto eternal glory.—Hereby men are provoked, forsaking the low things of the earth, (8) to celebrate with the Church of the first-born the holy days of the Lord’s Passion.—Ere we come to stand before Christ’s tribunal, let us correct our sins past by (1) repentance, let us by present mournings redeem to ourselves future joyss— let us cure the sundry wounds of our vices; and the (4) rapines wherewith rich men are delighted, let us repress (6) with frequent admonitions ; so may we enter the (2) journey of the impendent fasts, beginning our Lent from the thirtieth 215 day of the month Mechir;” but so™, “that we end the fast according to evangelical traditions, late at night on the eighteenth day of the month Pharmuth,—presenting our- selves worthy communicants of the Body and Blood of Christ.” k [P. 632. ] 1 (P. 623.] m Epistle 2nd. Gen. 3. if UG) 160 Notices by the Fathers, of fasting Having thus guarded and secured the duty of fasting by its necessary qualifications and conditions, it cannot be unsafe or unseasonable to admit now unto audience some strictures of the elogies which the ancient Fathers give of this duty of fasting :— As that God prescribed some sort of fasting to man so soon almost as he was created", as a guard to innocence itself, and the first trial of man’s obedience. Tadrta parye, rodT0 px) daye, eidos_vnotelas, saith St. Chrysostom; “of these thou mayest eat, of this thou shalt not eat, was a sort of fast prescribed,” which being not observed, “because thou hast hearkened,” saith God, “unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee ;—in the sweat of thy face shalt thou eat bread, till thou return unto the ground;” the earth of his flesh also bringing forth troublesome thorns and thistles, not to be kept down but by laborious sorrowful fasting, not con- sumed but by the spirit of judgment and burning. Ei éé év Tapacelow avayKaia 7 vnoTEia, TOAAG paddov éxTos TOD Tapa- delcov' €i TPO THs TANYAS Xpyoywov TO PappLakov, TOARD MAr- Nov peta THY TANYHVY ef pNdéT@ TOD TrOAELOV TOV éTLOUWLOV avaoTavTos éTriTHOELoy Hiv TO STAOV AV, TONAD aAXoV peTa THY TooavTHY maxynY TV ato TOV éeTLOUUOV, THY aTO TOV Saoverv, avaykala Tapa Ths vnotelas cvppayla, saith St. Chrysostom®; “if fasting was necessary in Paradise, much more out of Paradise; if this physic was useful before our wound, much more after it; if whilst yet there was no war of lusts raised within us this armour was yet of use, much more after so great a fight from lusts within, from devils with- out, this auxiliary force of fasting is necessary.” Come we to the Law; St. Basil? tells us, dvw pév 4) vnotela vowobeclas mpokevos Hv" Kato Sé 7) yaoTpysapyia eis eidwro- Aatplay eEéunver’ exdbice yap 6 ads dayely Kal Teelv, Kal avéotnoay Traifew'—as 1) vnoteia EhaBe TAdKAS SaKTUA@ Ocod n °Apxatoy dapoy 7 vnorela—xal vd- junio. [ vol. ii. pp. 2, 3. ] fou mpeaButépa' —matépwy éo7) Td Kel- ° Hom. v. De Peenit. [vol. ii. p. MALoy'—ournrumi@tis eat THs avOpw- 310. ] aéTnT0s*—vyoteia ev TH mapadelow P Serm. i. of Fasting, [ vol. ii. p. 4.] evopo0erHOn. S. Basil. Serm. i. de Je- in Paradise; under the Law ; 161 yeypappevas, TavTas 1) uéOn ovvétpuper, obK a€tov Kpivavtos Tod mpodyrov eOvovta adv vopobereicOar Tapa Tod Ocod.— IMaiohs Sevtépavy AapBavev vowobeciav, Sevtépas vynoteias mpocedenOn'—rtivev érece TA KONA EV TH) EpHu@ ; OV TOV KpEw- daylav émifntovvtwv; ‘fasting above” in the mount “prepared Moses to receive the law; but fulness amongst the people below caused them to run mad after idolatry; for ‘the people sat down to eat and to drink, and rose up to play. —The tables then which fasting had received written by the finger of God, the drunkenness” of the people “caused to be broken; the prophet judging it not meet that a people drinking drunk with wine,” with the wine of spiritual fornication, which is idolatry also, Jer. li. 7, “should receive the law from God.— Also Moses for his second receiving of the law needed a 217 second fast.” After him tov dé Yayourar, saith the same Father there, "ody 7 peta vnoteias Tpocevyy éxapicato TH pntpl; he thinks that as St. Paul is usually said to be the fruit of St. Stephen’s martyrdom and prayer, so the holy prophet Samuel was more the fruit of his mother Hannah’s fasting and prayer, than of her womb. He then proceeds to Samson, of whom he saith, pe? a5 [Ths vnotelas] ev TH yaotpt THs pnTpos cuverndOn vnotela avrov éxinoe, vyorela avtov ériOnvn- gato’ vynortela aitov Hvdpwcer, iv 6 adyyedos SuetdEato TH pntpi, “Oca éxmopeverar €& aprrédov ov pay bayn, Kal oivov Kal oixepa od pn mln’ vnotela mpodytas yevvd, SvvaTovs pov- yuot, vnotela vomobétas copiver “ with fasting he was con- ceived in his mother’s womb; fasting brought him forth, and fasting nursed him; fasting brought him up to manhood, that fast which the Angel commanded his mother, ‘ Whatsoever comes of the vine thou shalt not eat; nor drink wine, nor strong drink;’ fasting begets prophets, strengthens mighty men, makes wise law-givers:” God prescribed both Samson an order of fasting before he was born, and to his mother a fast for his sake while he should be in her womb. *’AXN’ ov’ dv 6 codes Aavujr tas drtacias cider, eb Mr) vnorela dvavye- atépav éroince THY uxiy'—'o aynp TOV errvOupiav 0 TpeEts EBSopuddas, &c. Kal Tods Novtas vnoTevew édloake* “but neither wise Daniel had seen the visions” of God “had he not by fasting rendered his soul bright and pure ;—that man of de- 4 [P.8.] r(P. 4] * [P.8.] t [P. 6.] GUNNING. M 162 and in the New Testament. sires, who fasting full three weeks,” &c., “taught even the lions to fast.” With Daniel let us join the three children as companions, of whom St. Cyril thus writes", dua tavtns [THs 218 vnorelas| Kal of Tpels veaviar poBepol Kai axatawdyntot Tots BaBvrwviors ebploxovto, oi petéyew éEov tparrétns Baciduxcijs Kal NapTpav EcTidcewrv, ATO THY OTEPLATOD THs yhs Tpéper Oat mapexddovv’ TodvoapKlay wev Kai capKos érifuuiav BaBvdrw- viows Exew Tapaxwpnoavtes,— Win Kal amepittnTov wyaT)- cavtes Tpopyy" GAN Spa pot Tov ex TovTOU KapTOv’ Felwv oTTa- ciav nEWwOncav, Kal Tupds épaivoyto Kpeltroves’ “by fasting the three children also were found dreadful and inexpugnable by the Babylonians, who when they might have partaken of King Nebuchadnezzar’s table and of his famous feasts, be- sought that they might be nourished with pulse” and water, “letting the Babylonians enjoy the fulness and lusts of the flesh, and embracing a slender and nothing-superfluous diet : but see the fruit hereof; they were vouchsafed divine visions, they appeared stronger than the fire itself,” &c. In the New Testament, "Iwdvvov 6 Bios pia vnotela Ay, saith the same St. Basil*, “‘ John’s whole life was one fast ;” of whom much hath been said before.—Lastly, 6 Kvpsos npor, saith the same Father in the same place of our Lord Jesus, ynotela THY capKa iy bTép Hudv avédaBev dyupwcas, OUTS €v avTh Tod AtaBorov tas mpocBoras brredéEato, Huds Te Tas- Sevav vnoteias adeipewv Kal TravdoTpiPeiy EavTovs Tpos TOUS EV Tols Tretpacpois ayavas’ “our Lord having by fasting fortified the flesh which He took for our sakes, so received the assaults of the devil in it, instructing us by fastings to anoint and exercise ourselves unto the combats of temptations’.”—Of his 219 Apostles, St. Chrysostom also is witness on Matt. xvil., %o¢ admoaToXot acl oxedov évnarevoy, “the Apostles were continual as it were fasting ;” and Bede in the western Church, Genua mea jejunio infirmata sunt, h. e. Apostoli infirmati sunt a jejunio, « Hom. i, de Festis Paschal. [vol. v. pt. 2. p. 8.] * Ubi supra, [vol. ii. p. 7.] y St. Chrysostom [vol. y. p. 263.] agrees hereunto upon Psalm cix. 7: speaking of Christ our Lord, he de- scribes, Td tamewdy Tis biaityns, Td evTeAes THs Siaywyins'—Airoy Biov pe- Ti@v Kal TOLODTOY, ws ek KEludppov mi- vew'—n Tpdmefa &pror KpiO.vol, Td 1d- tov wp amd xeiudppov' Thy yap pidd- copoy TavTny Siaitay HAGE Fibdtwv, ya- otpds kpareiv. And Theodoret [vol. i. p- 1388.] in Ps. cix. 24, nareckAnndra Kal avxunpoy Bloy [ éBidtevce | udptupes —oi xplOivor &pror. z [Vol. vii. p. 581. ] @ Ad Ps. eviii. [vol. viii. col. 829. ] Praises of fasting, by Latin Fathers, 163 2. e. propter absentiam meam in quo prius reficiebant se, qui per mortem eis ablatus sum; “ My knees are weak through fasting: that is, My Apostles are weak through fasting, to wit, by reason of My absence, in Whom before they were refreshed ; Who by death was taken from them.” Thus have you had a brief of what some few only of the Fathers had observed throughout the Old and New Testament. Now for the force of it :— Vitia extinguunt ista | jejunium, oratio et eleemosyna], saith Chrysologus®; hee reddunt casta cor- pora, corda pura; hec pacem membris, mentibus dant quietem ; —per hec in templum Det pectora humana consurgunt ; hec hominem prestant Angelum ;—per hec Elias nescit mortem, re- linquit terras,—commoratur Angelis, convivit Deo ; et terrenus hospes supernas possidet mansiones ;—‘jejunium Eliam levavit ad celum, et purificato sic corport ignet curris addixit obsequium ; —‘jejunium, fratres, scimus esse Det arcem, Christi castra, murum spiritus, vexillum fidei, castitatis signum, sanctitatis tro- pheum ; “these things,” fasting, alms, and prayer, “ extin- guish vices, render bodies chaste, and hearts pure ; peace to the members, and quiet to minds; by these human breasts 220are raised into a temple of God; these render the man an Angel; by these Elias knows not death, leaves the earth, abides with Angels, lives with God; and a stranger come from earth possesses the mansions above ;—fasting lifted him up to heaven, and to his body so purified offered the service of a fiery chariot ;—fasting, my brethren, we know to be the watch- tower of God, the camp of Christ, the bulwark of the Spirit, the ensign of faith, the colours of chastity, the trophy of sanctity®.” Like sayings hath St. Ambrose‘; Castra enim nobis sunt nostra jejunia, que nos a diabolica oppugnatione de- Sendunt. Denique stationes vocantur, quod stantes et commo- > [Serm. xliii. p. 40. ] © [Serm. clxvi. p. 144. ] 4 [Serm. xii. p. 11.] e Tertullian, lib. de Patientia, c. 10. [p. 147.] In primis adflictatio carnis, hostia Domino placatoria per humilia- tionis sacrificium.—Heec patientia cor- poris precationes commendat, depreca- tiones affirmat, hee aures Christi Dei aperit,severitatem dispergit, clementiam elicit—Quod de virtute animi venit, in carne perficitur. Also St. Ambrose lib. de jejunio, et Elia, c. 8. [vol. i. p. 537.] Jejunium refectio anime, cibus mentis, vita an- gelorum, culpe mors. It is (saith St. Ephrem de jejunio ec. 9.) [p. 17. ] Vehi- culum ad ccelum [ut Eliz olim ]; bonze* anime custodia, [ malz medicina; | pro- phetas suscitat, tentationes retundit, [ad certamen inungit. | f In his 21st Sermon, [vol. ii, Ap- pend. col, 418. ] * [“ Bona,” Ed.] M 2 164 Chrysologus, St. Ambrose, Leo, rantes in eis inimicorum insidias repellamus. Castra enim sunt jejunia christianis, a quibus si quis aberraverit, ab spiritual Pharaone invaditur, aut peccatorum solitudine devoratur.— Luxuriosum oppugnat inimicus; ubi autem jejunum viderit, Sugit, metuit, pertimescit ; terretur pallore ejus, debilitatur ine- dia, infirmitate prosternitur ;—tune est fortis infirmitas, quando caro tabescit jejuniis, anima puritate pinguescit ;—tunc enim magis de Deo cogitat, tunc judicium metuit, tune vincit inimi- cum ; ait enim Salvator de diabolo, Hoe genus non ejicitur nisi jejunio et orationibus.— Videte ergo que jejunit virtus sit, quan- tam homini suo prestet gratiam, quod tantam prestet alteri me- dicinam : quemadmodum proprium sanctificet hominem, quod ita purificet alienum; “fasting is our camp and works, out of which if any man wander abroad, he is set upon by the 221 spiritual Pharaoh and devoured by the beasts of the wilder- ness ;” Satan “the enemy fights the luxurious man, but when he discerns him fasting, he flies, and fears, and trembles ; he is terrified by his paleness, his hands are weakened by his feeble knees, he is beat down by his infirmity ;—then is weakness strong, when the flesh is lessened by fastings, and the soul fattened with purity.— Then doth he more think of God, then fears he His judgments, then overcomes his enemy ; for our Saviour hath said concerning the devil, This kind is not cast out but by fasting and prayer.—Behold what virtue fasting hath, what salutary grace it obtains to the man himself, which affords such remedy and medicine to another; how doth it sanctify its proper subject, which so purifieth another” by its pity made its object. But here we are to be remembered, that when such force is ascribed to fasting against the devil, it is then only verified when it is joined, as here you may discern, with fighting and striving against sin, with ceasing from sins, the works of the devil; for otherwise it renders us but more like the devil; for he watches perpetually, hath his stations and whole night-vigils, he riots not, he eats not, he drinks not; but he ceaseth not to sin from the beginning, and that is his meat and drink for him and his.—After St. Am- brose I subjoin Leo, another holy bishop, in his sermons of fasting. €Presidia militie Christiane (sc. jejunia §c.,] dilec- tessimi, sanctificandis mentibus nostris atque corporibus divinitus 5 (Pats (especially of such as is public and general,) 165 instituta, ideo cum dierum temporumque curriculis sine cessatione reparantur ; ut infirmitatum nostrarum ipsa nos medicina com- 222 moneat.—His autem conversionibus [quibus sc. qui impudicitia sorduerant, castitate nituerunt| dilectissimi, providente gratid Dei, addita sunt sancta jejunia, que in quibusdam diebus ab univers Ecclesia devotionem observantie generalis exigerent. Quamvis enim pulchrum sit atque laudabile, ut singula queque membra corporis Christi propriis ornentur officiis ; excellentioris tamen est actionis sacratiorisque virtutis, cum in unum propo- situm pie plebis corda concurrunt, ut ille {diabolus| cui sanc- tificatio nostra supplicium est, non solum a parte, sed etiam a soliditate superetur.—" Non enim summos tantum Antistites, aut secundi ordinis sacerdotes, nec solos sacramentorum ministros, sed omne corpus Ecclesie ce. oportet esse purgatum.— Manifestis- sime patet inter cetera Dei munera jejuniorum quoque gratiam [Ecclesia] fuisse donatam.—* Inter omnia, dilectissimi, Aposto- lice instituta doctrine, que ex divine institutionis fonte mand- runt, dubium non est, influente in Ecclesie principes Spiritu sancto, hance primum ab eis observantiam fuisse conceptam, ut sancti observatione jejunii omnium virtutum regulas inchoarent.— Per quam [temperantiam] dum exterioris hominis voluptas mi- nuitur, sapientia interioris augetur. Non enim idem vigor cordis est sub onere cibi, qui sub levitate jejuni, nec eundem sensum potest satietas generare, quem parcitas. Quita cum caro concu- piscens adversus spiritum spirituali cupiditate superatur ; libera obtinetur sanitas, et sana libertas, ut et caro mentis judieto, et mens Dei regatur auxilio.— Semper virtuti cibus jejunium fut. De abstinentid prodeunt caste cogitationes, rationabiles volun- tates, salubriora consilia. Et per voluntarias afflictiones caro concupiscentiis moritur, virtutibus spiritus innovatur.—™ Jejunia concupiscentias vincunt, tentationes repellunt, superbiam inclinant, 223 tram mitigant, et omnes bone voluntatis affectus ad maturitatem totius virtutis enutriunt ; “the garrisons of Christian warfare,” fastings &c. “my beloved, were instituted of God for the sanctifying of our minds and bodies, which therefore are to be repaired with the course and returns of days and seasons, that our remedy itself may put us in mind of our infirmities —To these conversions, wherethrough they which had been de- b EP, 44.] i [P.77.] k [P. 78.] 1 EP. 8.] m [P. 9] 166 and referring it to a divine suggestion ; filed by unchastity have shined in purity, through the provi- dence of God’s grace holy fasts have been added, which on certain days should require of the universal Church the devo- tion of general observance; for although it be lovely and laudable that the single several members of Christ’s body adorn themselves by their own” private “ offices, yet it is a matter of more excellent performance and of more sacred force, when the hearts of the community of the godly people _ concur in one proposed duty, that the devil, to whom our sanctification is a torment, be overcome not only by a part, but also by the entire body together.—For it behoveth not only the chief prelates, or the priests of the second order, nor only the ministers of the sacraments” or deacons, “but also the whole body of the Church to be purged and cleansed.— It appears most manifestly that among other the gifts of God the grace also of fastings was given” to the Church. “ Among all the institutions of Apostolical teaching which have flowed forth from the fountain of divine institution, there is no doubt but that through the Holy Ghost influencing the princes of the Church this observance was by them at first conceived, 224 that the rules of all virtues should be begun from the obser- vance of holy fasting.— Whilst through temperance the plea- sure of the outward man is diminished, the wisdom of the inward man is strengthened; for neither is there the same vigour of heart under a load of meat, which is under the light- ness of fasting; nor can fulness generate the same sense which abstinence doth. For when the flesh lusting against the spirit is overcome by the spirit’s lusting against the flesh, the freedom of ghostly health and the soundness of freedom is obtained ; that both the flesh may be governed by the judg- ment of the mind, and the mind by the help” and grace “of God.—For fasting hath ever been the diet of virtue; from abstinence do proceed chaste thoughts, reasonable wills, salutary counsels; and by voluntary afflictions the flesh dies unto lusts and the spirit is renewed unto virtue.—Fastings give victory against concupiscence, repel temptations, take down pride, mitigate anger, and nourish the affections of every good will unto the maturity of entire virtue.” Thus much from a few of the Latins. Nor are the Greek Fathers short of the other. and by Greek, St. Basil, St. Cyril, Sc. 167 We will begin with St. Basil the Great, who thus writes”: Nyorela cvpperpla Noyou, KaBaporns Kapdias,—° vytelas wxyTnp, VEOTNTOS TraLoaywryos, KOT [LOS mpeaBvTais'—? Yuyis ayabov PvAAKTH PLOY, THMATL TVVOLKOS dahanys, OTAOV apiaTevovow, aOrXntals yupvacvov'—4 Toews evoynmooctyn, wyopas evaTa- Oeva, olxov eipivn'— ayyedol etow ot Kal” éxdotnv éxKAnolav 225 aTroypapopevol TOUS pnorevovTas'—ourTe emrpera Salpovev KATa- ToApa TOD vyTEvVOVTOS, Kal of pirakes THs SwAs Huav aryryedou piroTroveTepov Tapapévovar Tots Sud vnotelas THY WuxnY KeKa- Oappévouss—* vnoreva cwppovite. Tov véov, ceuvor TovEl TOV mpecBiTny'—yuvarEl Koos dppodiararos, axpatovtwv xanu- vos, cutuylas pudaxtTnpiov, TrapOevias Tpopos'—ryatela 1) TAY ayyedov bjmolwous'—Tacav dOpsws THY TOW, KaL TaVTA TOV Sipov peOappoter mpos evraklav, coiter kpavyiy, €Eopifer pa- XNV;—TAPAXHY TOAEWS KaTaoTéANEL Tolos Yopos ATES ATO ynotelas cuvésTn; Gopata mopviKa Kal opxnoes expavets €Ea- alvns Ths modews UTreEépyovTal, WaTrEp id Suxactod Twos avatnpod puyadevOcicar “fasting is the symmetry of reason, the purity of the heart, the mother of health, the schoolmaster of youth, the ornament of the elder ;—an excellent preser- vative of the soul, the body’s armour-bearer, the weapon of gallant men, the exercise of spiritual wrestlers, the decency of the city, the quiet of the courts, the peace of the house.— There are Angels which in every Church write all those that fast; neither dares the insolence of devils aught against such as fast,—and the Angels, the guardians of our life, do with more studious labour abide with such which have purified their souls with fasting.—Fasting makes the young man sober-minded, the old man grave and reverend; the most fit dress of women, a bridle for those who are in the flower of their age, the custody of marriage, the nurse of virginity.— Fasting is our assimilation unto Angels; it transforms on a sudden all the city and all the people into a well-ordered 226 appearance ; it quiets the noise, it exterminates the fight, it coerceth the trouble and tumult of the city. In the time of the fast, what lascivious company can have allowance? Filthy songs and outrageous dances suddenly depart the city, being n Serm. i. and ii. of Fasting, [vol. ii. af PehG. |] p- 7.] 5 [Ba fel ° [P. 6.] : [P. 13.] p [P. 5.] 168 Reasons for these praises ; chased thence by fasting, as by an austere judget.”—In like manner St. Cyril of Alexandria saith", tiv mdvayvov ddnOds kab aylav mpoodeE@pcla vnctelav, tiy amrdons evtaklas Tpo- pov, THY aylacuod pntépa, Kal THS dvobev ebpevelas mpo&evov" and*, ody! vyorela, maons juiv aperhs iSéav damorixrovoa; vnotela, THS tcayyédov TrodTelas TO julumua, cwppoctvns TY), eyKpatelas apy), Nayveias avaipeois’ as St. Chrysostom hath called it yadrvn tadv jwerépwv puydv’ “let us receive that truly chaste and holy fasting, the nurse of all good order, the mother of sanctity, and the harbinger of a good will from above.—Doth not fasting bring forth to us the idea of all virtue? Fasting the imitation of angelical conversation, the fountain of temperance, the beginning of continence, the paring off of lasciviousness,” “the calm and serenity of our souls:” which was St. Chrysostom’s word. To conclude this: fasting seems the flower of temperance, the chastisement of intemperance, the exercise of corrective Justice on ourselves, the cutting off of occasion of injustice towards others, the understanding’s clearness, the will’s emen- dation ; it is the body of piety, which serves the soul and spirit Mat.6. of inward godliness; Beati qui lugent, “ Blessed are they that 227 mourn.” After all this it shall happily be demanded what reasons can be assigned of these so great encomiastic praises of the work of fasting, even rightly performed: I answer, First negatively, 1. Such afflicting of ourselves by fastings, watchings, lying on the ground, or in sackcloth, or the like, are not to be thought to be given to God for satisfaction to His justice in lieu of eternal punishment; that Christ only could and did satisfy for; that is a debt which the Bride- groom alone could and did discharge for His spouse, and for the children of His bride-chamber, and all who are called to the marriage-supper of the Lamb; He hath done it alone, Isa. 63. and of the people there was none with Him: when there was * Idem S. Basilius ibid. [vol.ii. p.7.] odupwvov cxorhy euros, iva Tapapel= Nyorevovtos—épbaruds mpads, katre- vwor Th mpocevyi. oTaApuevoy Bddioua, mpdowmoy cbyvou, u Hom. xx. de Fest. Paschal. [vol. v. akordoTw yéAwrt wh KabuBpiCduevov'— pt. 2. p- 263. ] [p. 9.] vnoreta 8& Kad yauKav epywv x Hom. i. [p. 8.] Metpa yrwopifer, ka) Tov ek véuov ovyKe- Y [‘H aAnOhs TaY Aoyiouay yadhvn, xepnnevav tiv dmerplay Kkoddfovea, in Gen., Serm. i. vol. iv, p. 645. what reasons may not be assigned ; 169 none to help, none besides to save, His own arm brought salvation, and He hath trodden the wine-press alone. 2. Not for satisfaction to the divine justice, as if such self-afHic- tions were adequate to the temporal punishments, either which God might, or happily would otherwise have laid on us if impenitent, or laid on us even in some true degree penitent, for that He well may and hath sometimes inflicted. even death itself, even on His children themselves truly peni- tent; “for this cause many are sick and infirm among you, 1 Cor. 11. and many are fallen asleep;—but when we are judged, we Oe are chastened of the Lord, that we should not be condemned with the world.” 3. Such will ever differ from temporal afflic- tions which are part of the curse of God upon the wicked, Christ having redeemed and freed us from the whole curse 228 both eternal and temporal, and hath turned whatsoever re- mains of affliction or chastisement into blessing, Beati qui Mat.5.4,6. lugent, Beati qui jam esuritis.—Thus far by way of remotion oS hae of error or mistake. Now positively, Though we might content ourselves with the reason of authority from the Old and New Testament ; in the Old, first, we reading it Ezra’s wisdom, “Then I pro- ch.8.21,23. claimed a fast there, at the river Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us and for our little ones and for all our substance ;—so we fasted, and besought our God for this, and He was en- treated of us:” and David “besought God, and fasted a fast, 2 Sam. and went in and lay all night upon the earth;” and at other os times and occasions he saith of himself, “I wept and chastened [Ps.69.10.] my soul with fasting ;” thus holy David, the man after God’s own heart: as in like manner Daniel also, vir desideriorum, Dan. 10. 2, non comedens panem desideriorum, after he had three full weeks 121” mourned, and eat no pleasant bread nor flesh, nor drank wine, the high approbation with God that he found the Angel ex- presseth thus, “ O Daniel, a man greatly beloved,—unto thee am I now sent,” viz. from God; “and I stood trembling,” saith Daniel: “Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to consider and to chasten thyself before thy God, thy words were heard, and I am come for thy words:” yea, even of Ahab’s putting sack-cloth upon his flesh, and fasting, and lying in sack-cloth, 170 what reasons may be assigned ; and going softly, with his clothes rent, the word of the Lord 1Kings2i1.came to Elijah, saying, “Seest thou how Ahab humbleth *7—*. “himself before Me? Because he humbleth himself before Me, I will not bring the evil in his days:” that I mention not 229 Lev. 16.29, now God’s command in His law, “ Ye shall afflict your souls ; 39° Ee a, —ye shall afflict your souls by a statute for ever ;” and, “ ye shall afflict your souls on the ninth day of the month at even, from even unto even shall ye celebrate your rest ;—whatso- ever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people :’—Come we to the New Testament, I shall need to allege but St. Paul and 1Cor.9. St. James: St. Paul, “So fight I, not as one that beateth the 26, 27. 7: rae cohde air; but I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I ch. 11. ver. myself should become a castaway ;” and, “for if we would 5a 7.11. judge ourselves, we should not be judged ;” “This self-same thing, that ye sorrowed according unto God, what carefulness it wrought in you; yea what clearing of yourselves, yea what indignation (a@A\a ayavaxtnow), yea what fear, yea what vehement desire, yea what zeal, yea what revenge (GAN éxdi- know)! In all things ye have approved yourselves pure in this eae matter.” St. James also, “ Draw nigh to God ;—purify your “~*~ hearts ;—be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness; humble yourselves in the sight of the Lord, and He shall lift you up.” Of the ancient doctors’ interpretation of such texts, I shall allege one clear one for many: St. Basil* brings in David, saying, ma@s ovv é€vacdunv ewavTov ; émresd) Orpw Kai odvvny edpov THY Sia THs peTavolas’ avaroyovcay yap TO peyéVer THs 230 dpaptias THY eK THs peTavolas KaKwow euavT@ érrevonoa, Kal oUTw@s éTOAUNTA TO dvowa Kupiov émixarécacbar' “ what then did I do to be healed? For as much as I found out affliction and sorrow, that which is wrought by repentance; for I de- vised against myself such afflicting of myself from true repent- ance, as might bear some proportion to the greatness of my sin; so waxed I bold to call on the name of the Lord :”— But I am to remember that our enquiry was of the reasons and cause, and not only of the proof and truth, of God’s * Hom. in Psalm exiv. [vol. i. p. 201.] it is an acknowledgment of God’s law ; 17! acceptance of this poor service. Such I humbly conceive to be these following :— Ist. For the honour of the divine holiness of God our Father, who is a God of most pure eyes, who without respect of persons will judge every man that judgeth not himself; we therefore necessarily so judge ourselves by such self-afflic- tions and real acknowledgments, that His not judging us may not possibly be by any thought His accepting our persons to the favouring of our sin: it is a stopping of the mouth of blasphemy in the enemies of God, when they shall see the sins of God’s children so condemned, punished, and perse- cuted by the offenders themselves, and that in order to regain the favour of God and His sparing of them, and therefore surely those sins much more condemned by God, for if our own hearts judge us so worthy to be punished, God is greater and holier than our hearts: but because also He is most faithful in His promises of mercy, and His ways higher than man’s ways, we judging ourselves, He will not judge us; we abhorring ourselves in dust and ashes, He will not abhor us. 231 2ndly. Though not for satisfying of God’s justice, yet for the satisfying of His gracious will, who will accept much less of corrective chastisements when so voluntarily by ourselves adjudged and inflicted on ourselves, than otherwise, “For this 1 Cor. 11. cause many are sick, and infirm among you, and many sleep. re: For if we would judge ourselves, we should not be judged; but when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” 8rdly. Therefore, for the preventing of the hand of God executing His anger against our sins in temporal judgments. So,—beside the example which St. Paul told his Corinthians that they might have experienced, and the experience which Ahab had, both above remembered,—David, who knew as much of this matter as any now, knew it to be possible, knew nothing but it might to him then be, that God’s hand might be prevented by his self-affliction, “ While the child was yet 2 Sam. alive I fasted and wept; for I said, who can tell whether God 1”? will be gracious to me, that the child may live?” Or yet for preventing the hand of God chastising in part, when the whole cannot be prevented by us, “ The princes of Israel and 2 Chron. the king humbled themselves, and they said, The Lord is a tee 172 = a help towards contrition, confession, amendment, righteous; and when the Lord saw that they humbled them- selves, the word of the Lord came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some delirerance, and my wrath shall not be poured out upon Jerusalem by the hand of Shishak ; nevertheless they shall be his servants, that they may know 232 My service, and the service of the kingdoms of the countries. So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the Lord, and the treasures of the king’s house: he took all, he carried away also.” &c. Yea, even when that cannot be prevented, neither in whole nor in part, yet even so shall this return into our Mzt. 6.18 bosom for greater reward hereafter, « Thy Father shall reward thee openly ;~ or happily in this world also, upon such our humiliation and thorough submission to the recommended medicines of our purgation, both by our own voluntary afflicting ourselves, and by His hand also punishing, to which Dezt. 8.16. we cheerfully submit; so Moses said, “Who fed thee in the wilderness with manna, which thy fathers knew not, that He might humble thee. and that He might prove thee, to do thee good at thy latter end.~ 4thly. It is a great help and degree, and external part of our contrition: proceeding from the inward, which consists of four holy passions in one compound, viz. a holy sorrow for what is past, a holy anger and indignation at ourselves, a holy fear of God’s judgments, a holy hatred or detestation of our sins; now all these four are exercised, as well as witnessed, in these self-afflictions; it is that @yavaxrnou, that éxdicness, that wise indignation and only lawful revenge of a private 2Ce.7. Christian, mentioned by St. Paul: and éxdécene1s contains in it 6ixq; it is a work of justice corrective upon ourselves. 5thly. As it is a wholesome degree of our contrition, so is it also of our confession ; it is not a verbal but a real practical confession in deeds, an humble acknowledgment more than 233 by words only that we are by our sins unworthy of God's good creatures and of His blessings (by denying unto our- selves even food and pleasures and rest and ornaments: in fastings, watchings, lyigs on the ground in sack-cloth, &c.) 1Sam.7.6 and worthy of His judgments; it is also a due confession that we suffer justly what we do otherwise also perhaps suffer from a truer estimate of divine things, 173 God’s own hand; “They humbled themselves, and said, The 2 Chron. Lord is righteous.” a ae 6thly. It is for our future emendation, and securing us from return to the same sin again, which hath caused us so to smart; the pleasure whereof we have been enforced to avenge on ourselves by so severe sharpness of pain or afflic- tion for mortification of the flesh. 7thly. Beside the fear of a repeated smart, otherwise also available it is for the better taking off our hearts from the love of the world, while we stand so long by our own counsel sequestered from the contents, enjoyments, and blandish- ments of the world and flesh; and so the mind hath better leisure, and temper, and serenity to make a truer judgment and estimate of the excellency of heavenly things, and of the true bread from heaven which endureth unto everlasting life : that the things which are seen, are eaten, and drunken, that please the eye, or touch, or taste, are temporal; but the things which are not seen, nor touched, nor tasted by the palate, are eternal; that it is true what St. Austin saith, Major voluptas cordis, quam carnis; and what Leo the Great’, Agnoscat rationalis animus majores delicias menti datas esse, 234guam carnt; ‘greater is the pleasure of the heart than of the flesh ;” “let the reasonable soul” of man “acknowledge, that greater delights are by God given to the mind of man, than to his body,” to his understanding and will, than to his senses and appetites; that a little time of being withheld, sequestered, as it were, and intercepted from the continued drunkenness and hurry and bewitching of the deceitful pleasure of sin, by a retired day or days of fasting, meditation, and considering with ourselves where we are, what will be our end, whither we are hasting, will help us easily to understand that far greater and sweeter and more satisfying and delighting are the pleasures of the Father’s kiss, the robe, the ring, the fatted calf, the mirth—of saints and Angels—in our Father’s house ; not only than the husks, which drave the prodigal to con- sider; but also than the riotous living, and the vomit, and mire, filthier than the swines which he afterwards fed; than the noise, and the harlots with whom he devoured himself, his flesh, and his substance. @ Serm. iv. de Jejun. Pentecost. [p. 78. ] 174 and obtaining God’s grace and mercy. Ezra 8. 8thly. With God, who hath promised to give grace to the 21, 28, aoe sie humble, these humiliations, for the very humility thereof, and therefrom, are a powerful means to obtain His inward grace and guidance. 9thly. By them we may procure deliverances and _bless- ings to others also, some way concerned with us, or more than us perhaps, in the dread of some judgment of God upon sin?. Thus have you heard the ti éots, what is true religious 235 fasting: the dws, of due moderation in fasting: the 672, that being rightly performed it is a work which the Scripture hath directed us to, the Church of the saints ever practised, and God hath chosen and will reward openly: the dre, in those days: lastly, the 5’ 6,74, the reasons why it is so accepted of God and profitable unto ourselves. Ye have tasted, I trust, in some measure, that this new wine which Christ would have preserved, that you may be preserved thereby, is excellent and meet for our Master’s house and for your use; and will drink pleasant, when kept, and you by habit acquainted with it.—I know that there will be still who say, as the Pharisees and objectors did in this place before my text, of waOntat Tod Xpictod ov vycrevovar, “the business of fasting is no part of Christianity ;” that reduce the profit of it first to little,—mis- 1 Tim. 4.8. taking the place of St. Paul, which speaks not of fasting, but of another matter, as shall hereafter be shewn,—and dNea to nothing; first to be of no pleasing unto God, nor pleasing or pepeiaille to ourselves; and then to be hurtful, because super- stitious, if it return too constant upon us, and be prescribed by others than by ourselves, or such guides as we have heaped up to ourselves. To all which I oppose in short, The word and example of our Lord and Master; His word of promise to this Mat. 6,18. mean and least duty of fasting, “thy Father shall reward thee,” even “openly, when thou doest it secretly ;” His direc- tion, “this kind comes not out but by prayer and fasting; His command and prediction in my text, @AnTéor, “ this wine 236 must be put up;” and vyotetcovar, “they shall, they will fast ;” and, This text thus interpreted of the Church’s set fasts, and principally of this set fast of Lent, by the Church b See 2 Sam. xii. 16; Dan. ix. 3; Esther iv. 16; Nehem. i. 4, 6. Matt. xvii. 21; Psalm xxxv. 13, 14; Loving-kindness apparent in Christ’s 175 itself, in Tertullian¢; by Petrus archbishop of Alexandria and martyr*; by St. Austin; by St. Chrysostom; by Inno- centius primus; by Epiphanius; by Isidore Hispalensis; by Venerable Bede ; by Theophylact, and others. With what meekness, gentleness, and loving care our Lord doth here provide for the preservation of the vessels old and new, and of the wine both old and new, you may perceive. For, Ist. It is to be observed, that our gracious Lord, who first fasted Himself His Quadragesimal fast, and that for His people the Church, which had sins past to be fasted for, and need of arms and strength against temptations to come, yet He would not command His Church any other times of fasting than such only as her own regard and affection towards her dear Spouse in His absence, and the memory of His dear love in His fasting, agony, death, and passion should com- mand her; an express command if St. Austin and Socrates say they read not; it needed not; she will do it; “in those days they will fast.” 2ndly. The duty of fasting our Lord compares it but to é:é- BrAnpwa, “a piece to mend up.” If our own garment were not worn and rent, there would have been no need of piecing, or é7{8Anuwa; if men had continued in innocency and original righteousness, the work of painful fasting had been nothing useful at all; but we are waxen old in our sins, and not forth- 237 with capable perhaps even of our remedies, lest our rent be made worse. Yea our Lord comparing it to new wine, gives sentence that the old is better, that commandment which is both new and old,. which you had from the beginning, and which is new in Him, “that ye love one another.” But both are to be preserved: our pieced garments also are to be worn in our Bridegroom’s absence, although not in His presence. 3rdly. Observe, that as all the Church’s set, solemn, un- changeable fasts, her weekly stations, and her yearly Paschal fast of Lent, and if any will add the Rogation fasts also before His departure from her at the Ascension, are from the taking away the Bridegroom from her; so from the presence of the Bridegroom with her or to her are all the Church’s feasts,— as those of Christ’s incarnation, nativity, resurrection, or His entering into heaven to appear in the presence of God for © Vid. p. 21. sup. 4 (Can. xv. p. 107. ] 176 and the Church’s appointments respecting fasting ; her, and to prepare a place for her living in His presence, at His ascension,—or from the friends of the Bridegroom their being brought into His presence in the days of their several martyrdoms. Yea and 4thly. All the times prohibited by her, as to any set or public fasts, are only therefore prohibited as times of some- thing of her Bridegroom’s presence ; as the Lord’s day, no fasting day, for the return of His presence at His resurrection ; yea and wheresoever in the Christian world Saturday was a time also exempted from being a fasting day (except one only in the year), as it was exempted generally in all the Oriental Churches, and in many places, and the first ages, of the Western likewise: it was not, as some have thought, from condescension to the Jews, but from the joy of that day after 238 our Lord’s descent into and return from hell, at the long ex- pected presence of Christ the Bridegroom, theirs and ours, to the souls of all those that had departed out of this world, through so many ages, in true repentance and faith, with whom the Church on earth hath and holds a communion of saints, and a part in their joy from that joyful time; and, St. Austin thinks, for another reason also by him assigned, for the joyous signification of our eternal rest by that day of rest, and of the rest of our flesh in hope after death, as Christ’s did that day rest. 5thly. I have myself above noted to you, that fasting is not the principle, but an annex (yet annexed by the advice of God’s Spirit); in the words of my text, éa(BXnywa éruBardo- pevov, an additament, a piece of a new garment to make up and help the defect of our infirmity, in due place, time, and measure; Quod Deo non pro justitid, sed cum justitid offe- rimus®. 6thly. I have in this discourse shewn the necessary con- junction of prayers with our fastings, as in the context of my text they are by the objectors themselves connected, Why do John’s disciples fast often and make supplications ?—I have shewed you this new wine of fasting now by long continuance in the Christian Church to be waxen old; so that now the bottles that are broken and fly rather than they will contain this good wine, do but pretend either more weakness or e J. Pomer. [not found. ] it as a those who will not receive them 177 239 tenderness of conscience than they have or for the time ought to have; or more perfection and strength than they have in them or thus are likely to have; as if they needed it not. Their impotent refusal is not now from the newness of the wine, nor always from the oldness of the bottles, but from the cunning simulation of some impostors, who take with them for pretence, according to the crafty wile of the Gibeonites, wine bottles old and rent and bound up, old garments upon them, and clouted shoes upon their feet ; crying out, Weak and tender consciences; and so desire to make a cunning league with the Church: toiro 6€ ov Tapa Tov oivov cupBaives, “this comes not from the nature of the wine,” saith Theophy- lact upon my text; and I may say, ovdé mapa 7d Kawvor, nor from the oldness of the bottles, dAXa mapa Thy axatpiar, as then in our Saviour’s instance at that time, and now vrapa To oxioua, from the schism, which is resolved by any arts to make itself worse; it is not from the weakness or tenderness, but the stiffness and hardness of the neck, that shakes the yoke to cast it off. They cannot submit to the two words of our Lord’s command of this duty in my text, first, 8Anréor, this new wine “must be put up” where it must be preserved: secondly, yyotevaover, in those days “ they shall fast.” They are angry at the stewards or governors of the house of God, who are by their office especially to take care, and do take care, of our Saviour’s good will and pleasure in His dudorepa ovvrnpodvtat, that “both be preserved ;” the duty of fasting, 240 and the vessels of honour that should contain this precious liquor, of which our Lord takes this care. These are not the men, it seems, of whom our Lord in my text foretells, vpyored- covet, “ they will fast.” I have declared at large, even of the seven first ages of the Church, when the wine was newer than now it is,—and of the following ages, the opposers of this fast of Lent not only confess their observance of it, but complain of their diligence therein,—I have declared, I say, that the custom of the Bride herself i.e. the Catholic Church of Christ, in this time of her preparation of herself to be brought to the consummate nuptials of the Lamb, hath ever observed this Paschal fast of Lent. ’Ev éxeivats tais 7pépats, “in those days ;” which what they are, I have not given you mine own sense, but have, as we are bid, enquired of the former days, GUNNING. N uke 5, 30. 178 compared to the ancient heretics, and prepared myself and you to the search of our Fathers,— as we are directed Job viii. 8,—for that both we and our op- ponents are but of yesterday. “The days will come,” said Christ ; are they already come, or are they not come, which Christ said should come ? and if not yet come, who can shew us with any colour that ever they shall come? but if they are come, they are to be found in the Church’s practice surely through fifteen ages. The taking away of the Bridegroom once for the sins of the whole world, is certainly not now to come. And do not almost all the testimonies by me pro- duced found and settle the Paschal fast on that basis, of the annual, solemn memory of Christ’s death and passion, the 241 Bridegroom’s taking away, so precious to His Bride, the Church ? f But perhaps we should not thus expostulate with the fro- wardness appearing in many,—I speak of the many late sects of this lately most unhappy nation,—for Theophilus the re- nowned patriarch of Alexandria in his first Paschal Epistle hath foretold as much, when speaking of this Paschal fast, as above®, provocantur homines cum Ecclesid primitivorum Domi- nice passionis festa celebrare, “men are invited to keep the celebrity of the Lord’s passion with the Church of the primi- tive saints,” he adds, non est, non est hereticorum ulla solennitas, “it is not,” saith he, “it is not the guise of heretics to keep any of the Church’s solemnities.” There is therefore one part of the context of my text which Ido not pretend ever to be able to satisfy, cal éyoyyvfov of ypaupateis avTdv Kai of papt- caiot mpos Tovs maOnras avTod, (XpioTod,) AéyovTes, Sua TL f St. Austin, lib. iv. de Baptismo, cont. Donatist. c. 23. [vol. ix. col. 140.] Whatsoever observance was not first instituted by any plenary Council (as this was not; let any one go about to shew it, if they think it was or can be shewn) yet observed constantly by the whole Catholic Church, came at first from the Apostles, in St. Austin’s judgment, [vid. p. 48. sup.]; Sicuti, saith he, quod Domini passio et resur- rectio et ascensio in ccelum, et adven- tus de ceelo Spiritus sancti anniversaria solennitate celebrantur: et siquid aliud tale occurrit, quod servatur ab universa quacunque se diffundit Ecclesia; “as that the passion of the Lord, His resur- rection and ascension, and the coming of the Holy Ghost from heaven, are celebrated by an anniversary solem- nity; andif there occur any other such thing, saith he, which is observed by the universal Church, wheresoever it is diffused ;” [vid. p. 102. sup.] siquid horum tota per orbem frequentat Ec- clesia; nam hoe quin ita faciendum sit disputare, insolentissime insaniz est; “if any of these things the Church, the whole Church through the world, doth frequent the use of, viz. through the many ages of it, to dispute against the doing of that is the part of most insolent madness.” & [ Vid. p. 40. sup. ] — Ve and the Pharisees cavilling against Christ. 179 &e. dua ti &c., “and the Pharisees murmured against the disciples of Christ.” It were enough for the Jews this to oppose ;—but though there was no such Paschal fast before the Pasch of the Jews, yet for all that we know there was authority sufficient in and under the New Testament to add this observance; our Lord calls it éwi(8Xnua (uwatlov Kawod, 242 an additament of a new garment.” I have shewed you the substance and circumstance of the duty here prescribed; I have given you an account of the fasting of John, and his dis- ciples ; of Christ our Lord, and His disciples; of the Scribes and Pharisees also, with their disciples; which are all the persons that entered the drame of this text: I have cautioned you 447) ofoiws Papicaiors, that we fast not in hypocrisy like unto the Pharisees; but I know none excused from the duty itself, but such only whom those words of Christ may in some sense reach, ov dvvavtas vyoteveuv, “they cannot fast.” Of all other good Christians He hath said, “in those days they shall fast, they will fast.” He said it, I say, who both could command them what should be their duty to do, and could foresee what faithfully and certainly they would do. Those days what they were, they could know: what they took themselves to be commanded to do, and by whom, and on what days, and what they have done, ye have heard. That this precious new wine, even for the more precious old wine’s sake, may not be poured out, spilt, or lost; for that cause I have made this profusion of sand and labour: that no vessels old or new may perish, is my heart’s desire and prayer. THE APPENDIX. a. Fasts why appointed by the Church ; 433 CHAPTER I. OF THE CHURCH'S FASTS IN GENERAL. As Almighty God in the beginning created man to glorify and serve Him, both in his body, with the bodily appetites and senses thereof, and in his spirit, with its intellectual knowledge and will, both which are God’s, and man soon 1 Cor.6.20; departed from God in his first fall by a rebellion in both ee those, breaking His first express command, both to gratify his own bodily appetite and sense, and his inordinate desire of being made wise to know good and evil; as it is written, Gen. iii. 6, “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat:” and as in men’s personal acquired corruptions men farther depart from God, by pleasing, obeying, and fulfilling both the lusts of their flesh lusting against the Spirit of God, and the vanity of their own blinded, fleshly, and corrupt minds, therethrough both bearing enmity with God by their carnality or law in their members, leading them captive to the law of sin, so as that they obey it in the lusts thereof, and also alienated and enemies in their mind by wicked works: Col. 1. 21. so in our returning unto our heavenly Father, we cannot 434hope for reconciliation or peace with Him, but by being renewed both in the spirit of our minds by a new and con- trite heart and spirit, and also by the mortification and sub- duing of our flesh, crucifying it with the sensuality, affections, and lusts thereof. Agreeable hereto the holy Church of Christ in her begetting and bearing children unto God, hath according to the wisdom taught her from God conjoined together both the earnest preachings of repentance, which is peTdvova, a change of the mind, or renewing of the spirit or inward man, and bodily fastings or mortifications. And be- 184 religrous fasting defined. cause the mind or spirit of man cannot always be in its exaltation, nor continually in its troubled state of contrite sorrowfulness, nor yet the flesh or body bear either continual feasts of fulness, nor, if we speak of the greater sort of Chris- tian people, perpetual fastings and severities; -therefore the Church, the common Mother of us all, hath, as she hath been taught by the Holy Ghost, in all ages prescribed to her children set times of feasts and fastings. Of her fasts we are now farther to entreat. Fasting or vyorela, as it is commonly contra-distinguished 2Cor.11.27. from Awos, hunger,—ev Awa Kal SAper, év vnoTElats TONNG- ch. 6. 4,5. «ts, “in hunger and thirst, in fastings often ;” and, év avdy- Kaus, Vv oTEVOYwplals,—eV KOTFOLS, EV aYpUTTViaLs, EV YnOTELALS, “in necessities and distresses,—in labours, in watchings, in fastings,”—in this acception of the word, fasting is a volun- tary denying ourselves our wonted lawful refections and pleasures of the body. But yet neither are all fasts religious fasts, nor all religious fasts ecclesiastical or the Church’s fasts. Religious fasting is a voluntary denying ourselves as to some measure of time, quantity, or quality, or rather all these toge- ther, our wonted lawful bodily refections and pleasures, and other worldly delights, for better humiliation of the soul, and mortification and subduing of the flesh to the spirit, toward the obtaining mercy and favour from God in some evil depre- cated, or some spiritual or temporal good thing sought. But these religious fasts are either private, of private Christians’ devotion, or the joint public fasts of the Church. Again, those religious private fasts are either such as particular Christians indict to themselves for the ends above-mentioned, or such as to particular persons are either enjoined from their bishop, or advised and directed them by the priest upon their private confession. Those fasts which they indict and choose unto themselves are either such as by the bond of a vow or promise to God they have bound upon their soul, or other- 435 wise such as they purpose and perform in all freedom. Every vow and every binding oath to afflict the soul, if they were in their own power, and the thing in their power, and they have not vowed to God a sacrifice of robbery, de rapind holocaus- tum, depriving of strength and health their bodies, which are -not their own but made for God’s service, shall bind over the Fasts are, 1. as to their institution, 185 soul and body to danger of God’s judgment if not performed. Num.30.2, - : = ae 13; Eccles. An ecclesiastical fast, or fast of the Church, is such religious 5. 4—6. fasting as above described, wherein the public congregation, as many as conveniently can, doth join; which, as all other agreeing or gathering together of more Christians in the name of Christ touching any matter, hath a more special promise of prevailing with Almighty God. Excellentioris tamen est actionis Mat, 18. saith Leo*, sacratiorisque virtutis [jejunium, &c.| cum in unum propositum pie plebis corda concurrunt: ut ille [diabolus] cui sanctificatio nostra supplicium est, non solum a parte, sed etiam a soliditate superetur; “it is yet a work of more excellent performance and of more sacred force,” viz. fasting, &c. “when the hearts of godly people concur and meet in one for that holy purpose ; that the devil, to whom our sanctifica- tion is a punishment, may be vanquished not only by a parti- cular, but by the whole body of the people;” who prevail more when both more spiritual duties meet together in each person, as repentance and faith, prayer, fasting, and alms, and the whole number of Christian people meet in one, each armed with all those pieces of armour. CHAPTER II. THE DISTRIBUTION OF THE FASTS OF THE CHURCH INTO THEIR SEVERAL KINDS, IN RESPECT OF THEIR INSTITUTION. Turse fasts of the Church, if we consider their institution and original, are either such as were at first derived to her from the authority of the Apostles of the Lord, the first 436 teachers of the Church under Christ; or in after time from her bishops, the successors of those Apostles, who did, while the Church had yet no Christian kings or queens, her nursing fathers or nursing mothers, indict such fasts, either fixed or occasional; or, when God had given to the Church kings to be her nursing fathers, proclaimed from the authority, piety, and devotion of Christian kings and magistrates, as by the kings of Israel in the Old Testament. But before such were ‘as yet given to the Church, in the primitive ages of the Church, that the Bishop wanted not power to enjoin such 4 Serm, vii. de Jejunio decimi mensis, [p. 11. ] 186 either appointed in later time fasts, is evident from the testimony of Tertullian of the usage and manner of the Church in his time; who then being angry with the Church that she denied unto Montanus, the new prophet or paraclete by him newly acknowledged, what yet they granted to their bishops, he thus beareth witness to the truth of the Church’s so ancient practice’; Quale est autem ut tuo arbitrio permittas quod imperio Dei |sc. per Montanum prophetam ejus| non das 2—Bene autem quod et episcopi uni- verse plebi mandare jejunia assolent; non dico de industria stipium conferendarum, ut vestre capture est; sed interdum et ex aliqua solicitudinis ecclesiastice causa. Itaque si et ex hominis edicto et in unum omnes tarrewodpovnow agitatis, quomodo in nobis, &c. “ But how is it that you permit that to your own pleasure, which you yield not to the command of God,” viz. by His prophet Montanus?—“ But it is well that even your bishops are wont to enjoin fasts to all the people, that I say not now how that is done on the purpose for making collections of advantage to themselves, as it is a common craft with you,” so did he slanderously calumniate the charitable collections for the poor on fasting days; “ but sometimes also from some cause of care and solicitude of the Church’s occasions moving them thereto. If therefore even from a man’s edict you all meet together in a joint humiliation, how is it in us,” &c. As these were occasional, so other fixed set and annual fasts there were by the agreement of bishops introduced, at least into some parts of the Church; as the fasts of the Rogation days*, begun at first from Mamertus bishop of Vienna, about the year 490, and accepted soon after by most bishops and Churches of the West, but, as is probable, at first some while before Easter (and not after) as a stricter time of fasting within some of the forty days of ab- 437 stinence. Other such set and annual fasts introduced by such agreement of bishops as was allowed by the good will and pleasure of their princes, were those anteferiales vigilie, the eves before certain feasts or holy-days, which, upon incon- venience found in the more ancient night-service and watches > Lib. de Jejuniis, cap. 13. [p. 551.] is in Gratian. c. Rogationes. De Con- © Of these Rogation days you may secrat. Distinct. 3. [col. 2139, 2140.] see Sidonius, lib. v. Epist. 14. [p. 509.] and the Author of the 174th Sermon and lib. vii. Epist. 1. [p. 518.] Concil. de Tempore in St. Austin, [vol. v. Aurelian.c. 27. [vol. ii. col. 1011.] as it | Append. col. 299.] eee by bishops or kings ; 187 by reason of the wickedness of later times, were by the Church’s wisdom converted, first in the Council of Eliberis, from proper vigils into semiplena jejunia or lesser fasts. Of these eves kept as fasts the first mention that I meet with is in St. Gregory Nazianzen‘, in his oration upon the festival day of St. Cyprian, where he wills the people to bring to Church with them on the morning of that holy-day capatos Kévoct, wuyns avaBacw, kat 0 €&., Kal ai mapOévor acap- kiav, “emptiness of the body,” viz. from the eve’s fast, * the elevation of their souls, and virgins the contempt of their flesh.” Next Innocentius III.°, omnium Apostolorum vigilie sunt in observatione jejunii celebrande, preter vigilias Aposto- lorum Philippi et Jacobi, et B. Joannis Evangeliste ;—sancto- rum quoque vigilie, &c.; “the vigils of all the Apostles are to be celebrated with the observance of fasting, except the vigils of St. Philip and St. James,” because it always falls within the fifty days of the Church’s solemn rejoicing, “and of St. John the Evangelist,” because always with Christmas and St. Stephen’s day next before it; “the eves of saints’ days also fasts,” &c. These were brought in in imitation of the one more ancient and most solemn vigil of the eve before Easter, TO dylov Kal pwéya cd8Parov' in imitation whereof also the Churches of Spain first of all—for where is it to be read of before the Council of Eliberis in Spain, Can. 26.'?—and afterward the Roman and others converted the every week’s vigil of the Lord’s day, viz. Saturday—as Leo often witnesseth in his sermon, that Saturday was observed in his time as a vigil only, and not a fast—into a weekly fasting-day, in the place of the Wednesday or fourth day of the week, which from the beginning had been that. But our main purpose is to inquire of such of the Church’s fasts as were in their original apostolical, and from the begin- ing of universal practice; they are of two sorts, either such as were delivered to the Church by tradition of precept as from the Apostles, or by tradition of counsel and recom- mendation only from the Apostles to the free devotion of Christians. Those of tradition of Precept first, whether for some deter- 4 [Orat. xxiv. § 18. vol. i. p. 449.] [vol. ii. p. 770. ] © Ad Episcopum Braccarensem, f [Vol. i. col. 253. ] Luke 6. 12, 13: Acts 14, 28. Acts 13. 1- ee 188 or from the first by the Apostles : mined time of the year, as the Paschal fast of Lent, the al spring-fast next before the feast of Easter, which Easter was celebrated annuo circulo in mense primo, saith Tertullian®; cata THY eapwwny ionuepiav, as others witness, “annually in the first month—close upon the vernal equinox,” and so much only, “the spring fast,” by Lent fast is signified: or other oft recurring fasts, for the substance from the Apostles to be observed constantly, though without a time determined by them; as the fasts of the Church before her public solemn ordinations, though for the times of the year wherein both those fasts and ordinations should be kept the Church was left to determine herself; which she hath wisely distributed into four seasons of the year, so sanctifying to herself both her hopes and partakings of the fruits of the earth, and more principally her spiritual labourers sent forth into Christ’s harvest. Of such solemn calling on God preparatory to or- dination we have the example, first of Christ our Lord Him- self in the Gospel; where we read that in the eve or vigil before the day which He designed for choosing out of His disciples twelve, which He would name Apostles, jv ScavuK- Tepevorv ev TH Tpocevyh Tov Ocod: “and it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to God. And when it was day He called unto Him His disciples; and of them He chose twelve, whom also He named Apostles.”—This grand ex- ample of the Lord the Apostles of the Lord also are recorded in Holy Scripture to have followed; ‘And when they,” the Apostles Barnabas and Paul, “had ordained them elders in every Church, and had prayed with fastings, they commended them to the Lord,” viz. wera vnotedy, with fastings plurally, not vyotetas only; “having so prayed and fasted before the ordination,” as the words may well be understood. The same was also practised by the prophets and teachers of the Church at Antioch before that, “Then having fasted and prayed, and having laid on their hands, they sent them away.”—If now the Church shall witness that she hath also received this order of fasting before her ordinations from the Apostles and their times, the very examples but now alleged above may render it not difficult for us to believe it. Leo the first and & Lib. de Jejun. cap. 14. [p. 552. ] | and these, either by tradition of Precept, 189 Great, Serm. ii. de Jejun. Pent". Dubitandum non est, dilectis- simi, omnem observantiam christianam eruditionis esse divine, et quicquid ab Ecclesid in consuetudinem est devotionis re- ceptum, de traditione apostolicd et de sancti Spiritis prodire 39 doctrind.—Manifestissime patet inter cetera Dei munera je- juniorum quoque gratiam, que hodiernam festivitatem indivisa subsequitur, tunc fuisse donatam.—'Ideo, dilectissimt, secun- dum eruditionem Spiritis sancti per quem ecclesie Dei om- nium virtutum collata sunt dona, suscipiamus alacri fide so- lenne jejunium; “it is not to be doubted, most beloved, but that all the Church’s observance is of God’s teaching, and whatever hath been received by the Church” viz. universal “into the custom” viz. constant and perpetual “of her de- votion, cometh from tradition apostolical and from the teach- ing of the Holy Ghost.—It most evidently appears, that amongst the rest of the gifts of God the grace also of fastings, which immediately followeth this present festivity” viz. of Pentecost, as doth the second Ember week in the year “ was then” viz. at the sending down of the Holy Ghost upon the Apostles “given to the Church.—Therefore my dearly be- loved, according to the teaching of the Holy Ghost, by whom the gifts of all virtues are conferred upon the Church of God, let us undertake with cheerful faith the sclemn fast.” And again, Serm. iv.* upon the fast of the same Ember week; Inter omnia, dilectissimi, apostolice instituta doctrine que ex divine institutionis fonte mandrunt, dubium non est, in- fluente in Ecclesie principes Spiritu sancto hance primum ab eis observantiam fuisse conceptam, ut sancti observatione jeyunit omnium virtutum regulas inchoarent ; “amongst all the insti- tutes of apostolical teaching which have flowed forth from the fountain of Divine institution, there is no doubt, O most be- loved, but that this observance was first conceived by those princes of the Church, the Holy Ghost influencing them, that they should begin the regulations of all virtues with the observation of holy fasting.” And in his seventh Sermon on the fast of the tenth month, another of the Ember weeks, he thus speaketh'!; Presidia militie Christiane (sc. jejunia, &¢c.|, dilectissimi, sanctificandis mentibus nostris atque cor- : k [Ubi sup. [P. Oe 1 Le. fet 190 as the Lent and Ember fasts, poribus divinitus instituta, ideo cum dierum temporumque cur- riculis sine cessatione reparantur, ut infirmitatum nostrarum ipsa nos medicina commoneat; “these guards of our Chris- tian warfare” viz. fastings, &c., as he spake of the fast of the Ember week, “were instituted of God for the sanctifying our minds and bodies; therefore are they renewed inces- santly with the course of days and times, that the medicine itself” recurring “may admonish us of our infirmities.” So in the eighth Sermon™, Hujus observantie utilitas, dilectis- simi, in ecclesiasticis precipue est constituta jejuntis, que ex 440 doctrind sancti Spiritus ita per totius anni circulum distri- buta sunt, ut lex abstinentie omnibus sit ascripta temporibus : siquidem jejunium vernum in Quadragesimd, estivum in Pente- coste, autumnale in mense septimo, hyemale autem in hoc, qui est decimus, celebramus; “ the utility of this observance, my be- loved, is especially seated in ecclesiastical fasts, which by the teaching of the Holy Ghost are so distributed through the circle of the whole year that there is a law of abstinence affixed to all the four seasons; forsomuch as the spring fast we keep in Lent, the summer fast in Whitsun week, the autumn fast in the month of September, the winter fast in this month of Decem- ber;” so that punctually the same four Ember weeks or fasts, and also the following solemn ordinations, are in those four self-same seasons and appointed times in this Church of Eng- land, which were in the Church more than twelve hundred ~ years since. In the same place he adds of those fasts before the ordinations, intelligentes divinis nihil vacuum esse pre- | ceptis, “understanding that nothing” viz. of such things “is left devoid of the Divine precepts.” But, as I above yielded, though the Church be guided always by the Spirit of God in some sense, yet the affixing of those fasts and ordinations to those determinate times, may be thought, was not of apo- stolical tradition, as the fasts to be before the ordinations were; for after all this said by Leo, we shall find him also confess as much as in his fifth Sermon de Jejun. decimi mensis": Huic autem operi, dilectissimi, cum omnia opportuna sint tempora, hoc nunc precipue aptum est atque conveniens, in quo S. Patres nostri divinitus inspirati decimi mensis sanxére jejunium, ut omnium fructuum collectione conclusa rationabilis m [P. 12.] n[P. 9.] or by tradition of Counsel, 191 Deo abstinentia dicaretur ; “for this work, my beloved, as all times are opportune, so is this most agreeable and fit; in which our holy Fathers inspired from God have decreed the fast of the tenth month to be, that the gathering of all the fruits being concluded, a reasonable abstinence” by us “‘should be dedicated to God.” Before Leo the Great’s time, Athanasius the Great in his apology for his flight° mentions how the people in the week after the holy Pen- tecost, having finished their fasts, went to pray, &c. We proceed now to such fasts of tradition apostolical as are by tradition of Counsel only and recommendation, not of pre- cept: such as are, first, those which were ever in the Christian 441 Church from the Apostles’ times, the stations of the fourth and sixth day of the week, Wednesdays and Fridays; wont to be fasted unto the ninth hour, our three o’clock in the afternoon, after the example of Cornelius’s fast; called stationum semi- plena jejunia: and secondly, such is some degree of the extent of the fast of Lent, as the abstinence to be continued through- out forty days; the proper fast of somewhat like the measure of three weeks, in imitation of Daniel’s fast; the stricter and more rigorous fast of all the six days in the last great week: all which seems to have been ever in the Church from the Apostles’ times as tradition apostolical, but ex arbitrio, non ex precepto Apostolorum prestanda, as shall be shewn in the seventh chapter. Here we will speak of the former, the stations of the fourth and sixth days of the week; for which (omitting that of Ignatius ad Philippenses’,) I first allege the Church’s practice in Tertullian’s time, which he, contending with her, witnesseth, and takes as a thing confessed by her to argue froma; Ecce enim convenio vos et preter Pascha jeju- nantes, citra illos dies quibus ablatus est sponsus, et stationum semijejunia interponentes, et vero interdum pane et aqua victi- tantes, ut cuique visum est. Denique respondetis, hec ex arbi- trio agenda, non ex imperio. And", Afque stationes nostras, ut indignas, quasdam vero et in serum constitutas, novitatis nomine incusant, hoc quoque munus et ex arbitrio obeundum esse dicentes, et non ultra nonam detinendum |viz. publice in Ecclesid| de suo scilicet more.—Non quasi respuamus nonam, P [Vol. i. p. 323.] 4 Lib. de Jejuniis, c. 13. [p. 551. ] ® [§ 13. vol. ii. p. 119.] ¥ Cap. 10. [p. 549.] 192 as the stations, and the Lent fast also cui et quarta sabbati et sexta plurimum fungimur.—Venit enim [hore none observatio]| de exitu Domini.—Itaque in eam usque horam celebranda pressura est, in qua a sexta contenebratus orbis defuncto Domino lugubre fecit officitum, ut tunc et nos revertamur ad jucunditatem, cum et mundus recepit claritatem. And’, Que et ipse {stationes| suos quidem dies habeant quarte feria et sexte, passive tamen currant, neque sub lege preceptt. From which witness we observe these confessed truths; first, that both the Church and the Montanists did then, and had before observed these stations of the fourth and sixth day; secondly, that the Church answered so to his accusation of her, That those stations she did indeed and would still recom- mend to her children, but ex arbitrio, non ex imperio agenda, ut passive currentia, non ut sub lege precepti, as matter of counsel, not of precept, which they that do not observe, sin not, but they do better that observe; and therefore she ac- cused Tertullian and the Montanists of novelty, for enjoining them by precept, as well as for producing them to the evening beyond the three o’clock in the afternoon, as by tradition they both had received; thirdly, that her days of public fasts were constituted and prescribed unto her already by God in the Gospel, viz. these in which the Bridegroom was taken away, et hos esse jam solos legitimos jejuniorum Christianorum [dies |"; that Tertullian objected to the Church, that she, who stood upon it that she had received those and no other days of fasts from the Apostles, but those only “on which the Bridegroom was taken away,”—for the Church had replied", Apostolos nullum aliud imponentes jugum certorum et in commune om- nibus obeundorum jejuniorum,—that she yet observed those stations which Tertullian thought in no sense were the days on which the Bridegroom was taken away; when yet both the days themselves did, and the hour of breaking up the fast did, in Tertullian’s own acknowledgment, derive its observa- tion from the Bridegroom’s taking away; for so are his words*, «Not as if we refuse the ninth hour; for the observation of that hour comes from the Lord’s departure out of the world, or giving up of the ghost. ‘Therefore they were in sadness till that hour, and then did partake-of the refection; as the 442, 5 Cap. 2. [p. 545.] u Cap. 2. [p. 545. ] t [P. 544. ] x Cap. 10. |p. 549.] in regard to its particular regulations ; 193 world was in darkness from the sixth hour to the ninth, and then light returned.” Not many years after Tertullian, Clement of Alexandria in his seventh book of Stromatay thus speaketh, oidev atdtos Kat Ths vnotelas Ta aiviypata TOV Hwe- pv TOUT@Y, THs TeTpados, Kal THs TapacKevTs héyw* ETrL- dnpifovrar yap, 7) mev “Eppod, 1) dé’ Adpoditns’ “he knows the mysteries also of the fasts of these days, of the fourth day of the week, and of the day before the sabbath, which are called Wednesday and Friday :” now the riddle or mysteries of those days which he mentions is but the reference to the Bridegroom’s taking away, as St. Augustine and Epiphanius will anon tell us; and so aiviywata tetpddos Kal trapa- oxeuns is in the same sense spoken as St. Ambrose’ above calls the days of Lent, dies mysticos, “days of mystical meaning.” Soon after Clement, Origen*, Nec hoc tamen ideo dicimus, ut abstinentie Christiane frena laxemus ; habemus enim Quadragesime dies jejuniis consecratos ; habemus quartam et sextam septimane dies quibus solemniter jejunamus ; “we have” saith he “after the forty days’ fast of Lent, the fourth 443 and sixth days of the week, on which we solemnly fast ;” and those he recounts not as prescribed by this or that Church, or of this or that age, but as part of the “christian abstinence.” Then Peter also the archbishop of Alexandria in his fifteenth canon”, ratified by the sixth General Council’, thus declareth the Church’s fast: Ovx éyxaréoes Tis tiv Tapatnpovpévors TeTpada Kal TapacKeunv, év ais Kal vnorévew Huiv Kata Tapddoaw eUNOYWS TPOTETETAKTO’ THY ev Yap TETPAdda Sia TO yevopuevov cupBovrLov WTO TOV ‘Iovdalwy émi TH Tpodocia tov Kupiov, cat @ é&.; “nor can any accuse us for observing the fourth and sixth day of the week, in which we had been with great reason commanded to fast, according to tradition ; on the fourth day, by reason of the council held by the Jews for the betraying of the Lord,” &c. What tradition, what command he means, you shall now hear; the tradition, Epi- phanius? will tell us, was from the Apostles; and the command from the successors of the Apostles, the sixty-first canon apo- y [P. 744. B.] bees loz-i 7 [ Vid. p. 38. sup. | © [Can, ii. vol. iii. col. 1660. ] @ Hom. x. in Lev. xvi. [vol. ii. p. 4 [ Expos. Fid. c. 22. vol. i. p. 1104, ] 246. ] GUNNING, 0 194 universal observance of the stations. stolics, made by primitive bishops, the early successors of the Apostles, doth witness, e? tis émickotros, 7) mpecBvTEpos, 1 StdKovos, 7) avayvoorns, 1) WaATHS, THY aylav TeEXTApaKooTHV ov vnoTEvel, 7) TEeTPAada, 7) TapacKevny, KaGatpeicOw EeKTOS el 2) OL acbGéverav Copatikny éutrodifotTo’ éav 6é NaiKos Ts apop.fécOw* “if any bishop, priest, or deacon, any reader, or singer fast not the holy Lent, or fast not the fourth or sixth day of the week, let him be deprived, except he were hin- dered by weakness of body: and if a laic, let him be separated;” a canon, which might concern their times only. Now whence the tradition of those days came, we shall hear from Epi- phanius‘’, tetpads dé, Kai év mpocaBBdatw, év vnoteia ews apas évarns'—Kat Tapédwxav ot AroatodXo év TavTats vy- orelas éritedcicOal, TANPOVMEVOV TOU PHTOD, OTL STav arap07n amr avTav 6 vupdlos, TOTE VHTTEVTOVELD EV e€xeivars Tals nmuépacs’ “on the Wednesday and eve of Saturday we are in fasting unto the ninth hour;—and the Apostles have delivered that on these days fasts be performed, and that which is written be fulfilled, ‘that when the Bride- groom shall be taken from them, then shall they fast in those days,” and®, tive dé od cuuteda@vntar év Taal Kripmact THs olkovperns, OTL TETPAS Kal TpoTaBPBaTov VyoTEla éoTly ev TH "Exkrnola @picpévn®; “Who is there that doth not confess 444 and agree, in all the climates of the world, that the fourth day and the eve of Saturday is a defined fast in the Church ?” Only, saith he elsewhere’, ov« év TH tuéEpa THY éerihavior, Ste éyevynOn év capkt 6 Kipios, éEeate vnotedoat, Kavte TEpLTVYN TETPAS, 7) TpocaBBarov’ “in the day of the mani- festation of Christ in the flesh, when the Lord was born, it is not lawful to fast, though it fall out on the fourth or sixth day of the week.” St. Hierome shall be our next witness in his preface upon the rule of St. Pachomius*: Bis in hebdomadd, ©) Gea 4 50a evarns’ emeidimep eripwoKovan TeTpdd: £ De Expositione Fidei, c. 22. [vid. cuvednpOn 6 Kupios, kal tS mpocaf- . preeced. Bary éoravpéby* et ibid. kal 8? BAov Pp ; p § Heres. 75. [vol. i. p. 910.] h Sequitur ibid. mapelAnpe 5€ 7 ék- kAnola, kal év dAw TH KdoUw TUUTEpO- ynrot* and in Expos. Fid. [vid. p. preced.] the same Epiphanius saith, Suvdters 5€ emiteAovmevar Tax 0eioal clow amd TaY amooTéAwy, TeTpAdL, Kal mpocaBBatw, Kal Kupiakh TeTpddi Se, kal é€v mpooaBBatw ev vnotela Ews dpas bev TOD €rous Hynotela muddTTeTa ev TH avTn ayia KaboAiKH ExkAnata, pnuh de retpadi kal mpocaBBarw ews édpys évarns, Sixa pdvyns THs Mevrnkooris GANS TOV TEVTNKOVTA nMEpav. i Inthe end of his third book of Heres. [Expos. Fid. c. 22. vol. i. p. 1105.] k (Vol. iv. pt. 2. p. 810. Ed. Ben, Not given in Victor. | 2. as to their measure of time, 195 die quartd et sextd sabbati, ab omnibus jejunatur, exceptd Pentecoste; “the fast is observed by all twice in the week, on the fourth and sixth day thereof, except within the solemn fifty days:” their exceptions both are to be put together. The same ground of the fast with Epiphanius, St. Austin gives us’, Cur autem quarté et sextd [ferid| maxime jejunet Ecclesia, illa ratio reddi videtur, quod considerato Evangelio, ipsa quartd sabbati, quam vulgo quartam feriam vocant, consilium reperiuntur ad occidendum Dominum fecisse Judai ;—deinde traditus est ed nocte que jam ad sextam sabbati, qui dies pas- sionis ejus manifestus est, pertinebat ; “now why the Church especially fasts on the fourth and sixth days of the week, that reason seems to be rendered, that the Gospel being considered, on the fourth day of the week the Jews are found to have held a council for the slaying of the Lord,—Who was afterwards delivered up on that night which belongs to the sixth day of the week, which manifestly was the day of His passion a mapéowoxav “Ardatodor, saith Epiphanius; ratio reddi vide- tur considerato Evangelio, saith St. Austin.—™ These are the several fasts of the Church according to their several originals and institutions. 445 CHAPTER III. OF THE SEVERAL FASTS OF THE CHURCH, OR ALSO OTHER RELIGIOUS FASTS, AS TO THEIR MEASURE OF TIME. Tue extension of the fast, as to the persons performing it, was either a fast of the whole Catholic Church, as it were at one time performed by all Christian people ; or particular fasts of particular Churches ; or individual fasts of single persons; but the extension of fasts as to the time, forsomuch as the flesh which needeth that medicine is not able to bear it continued perpetually or for a very long time, if we speak of the or- 1 Epist. xxxvi. ad Casulanum, [§ 30. Domini cogitaverit, et feria sexta cru- vol. ii. col. 80. | cifixus est Salvator. ™ Apollonius apud Gratianum De The two weekly days of the Jews Consecr. Distinct. iii. cap. 16. [col. were the second and fifth; of the 2143.] Jejunia vero legitima, i. e. Manichees were the first and second ; quarta et sexta feria, non suntsolvenda, of the Christians were the fourth and nisi grandis aliqua necessitas fuerit: sixth days of the week. quia quart feria Judas de traditione 02 196 varying from the Semijejunium, dinary strength of Christians, hath been in divers proportions bounded out. There is first the semzjejunium stationum, as Tertullian calls it", Cornelius’s fast till three o’clock in the afternoon; such is called in Typico St. Sabee® vyorela ths évarns: venit enim hore none observatio de exitu Domini, as we heard Tertullian? grant to the Church but now. There is secondly a proper, entire fast of one day unto the evening, 2 Sam. i. 12; 1 Sam. vii. 6, and Judges xx. 26; “and all the children of Israel and all the people went up and came into the house of God, and wept, and abode there before the Lord, and fasted that day until the evening, and offered burnt-offerings and peace-offerings before the Lord,” according to which pattern the Christian Church in the fasts of Lent, in those days when they fasted until the evening, celebrated their commemorative sacrifice viz. of the holy Eu- charist, in the evening, next before their officium vespertinum, betwixt three o’clock and six at night; as on the other fasts of their stations which they brake up at three o'clock, they offered up their commemorative sacrifice next also before their evening service, but betwixt the hours of twelve and three. Dan. 9.3, Such was also Daniel’s fast, conjoined with supplications, sack- ah: cloth and ashes, and continued until the time of the evening oblation ; the Angel of God putting this period of the evening Acts 10. to his fast, as an Angel of God did at the ninth hour unto Cornelius’s fast. Amongst the set fasts of the Church, certain, especially in Lent, and those also before the Ordinations, 446 which, as appears by the Sermons of Leo, were wont then to be kept but two days, the fourth and sixth of the week, were then extended unto the evening. A third sort of fasts, as to the extent of time, is that which the Greeks called t7répAeavs, or superpositio, when they added to the day the night following also, or at least the time unto the cock-crowing; so holy David, 2 Sam. xii. 16; “he fasted a fast, and went in and lay all night upon the earth ;” and as the words of the text may import, pernoctavit in jejunio, as the Syr. and Arab, did read the Hebrew in their copy4. n [P. 551.) 9 Jejunavit jejunium in quo et per- © [ Fol. 29’. col. 2, 3. noctavit }55 not as now P 4 =) Jo 8) P [P. 549.] or part of a day till three in the afternoon, 197 Fourthly, there is a fast of two days continued, such as it seems was in the Church by some used at their Paschal fast, saith Irenzeus, and Dionysius, the two days of the disciples’ sorrow when their Master was taken from them; of which, as the Prophet Hosea seems to have given before some intima- tion, chap. vi. 2, “after two days He will revive us, and the third day He will raise us up and we shall live in His sight; then shall we know,” &c. “ His going forth is prepared as the morning;” so Tertullian also describeth the Church’s more instant exercise of fasting on those two days of our Saviour’s remaining in death"; Cur—jejuniis Parasceuen ? Quanquam vos etiam sabbatum si quando continuatis, nunquam nisi in Pascha jejunandum, secundum rationem alibi redditam ; but more expressly Dionysius’, wndé tas é& trav vnorevv nuépas icws pndé dpolws ot mavTes Stapévovet, AAR’ of pev kat wacas [&&] breptiéacw acttor SvatedXodvTes, of dé Svo, [wapackevny cai odBBartov,| ot dé tpets, [teTapTnv, Tapa- oKeunv, Kai cdBPBaror,] of dé réccapas* “nor do all keep the six days of the fasts” viz. those of the great week “equally or alike; but some indeed pass them all over continuing without food,” either wholly, or on each day to the next cock-crowing ; “but others, two,” viz. Good Friday, and Easter eve; “ again others three,” the Wednesday, Friday, and Saturday; “ and others four,” adding Thursday. The two or three days’ fast we meet with in St. Hierome in his fifteenth Epistle, of Asella a very holy virgin, Cum per omnem annum jugi jejunio pasce- retur, biduo triduoque sic permanens, tum vero in Quadragesimd navigii sui vela tendebat; “as in all her life she almost con- tinually fasted, abiding so sometimes two, sometimes three days’ fasting ; so especially in Lent,” &c. Fifthly, a three days’ fast in Old and New Testament is re- nowned, Esther iv. 16, 17, “ Go, gather together all the Jews 447 which are found in Shushan, and fast ye for me, and neither eat nor drink three days, night nor day; I also and my maidens will fast likewise,” &c. “So Mordecai went his way, and did according to all that Esther had commanded him ;” such, as is supposed, was also the Ninevites’ fast; and such was St. Paul’s fast at his conversion, “and he was three Acts 9. 9. x Lib. de Jejun. cap. xiv. [p. 552. | t Ad Marcellam. [vol. i. p. 120.] s [P. 108. } 198 to the whole life’s abstinence days without sight, and did neither eat nor drink ;” the same fast of three days we have in the history of godly Judas Maccabzeus, 2 Mac. xiii. 10—12.—That two days’ and this three days’ fast is by some religiously also emulated, who not able to continue so long fasting, join together so many several days of fasts, though taking some food each evening. Sixthly, we often meet with the mention of a five days’ fast, and such each week’s fast in Lent, as St. Chrysostom for Constantinople and St. Basil for Ceesarea doth witness; be- sides that which Socrates mentions of the tpe?s wevOnuépous €x Ovadnppator, three five days’ fasts with interval of many days betwixt. St. Basil in his first and second Sermons of fasting days, “ évrevdn Trév Te tuep@v VnoTEla Hiv TOKEKNPUKTAL, a fifth fast proclaimed, xu) os duuvdpevos Tas iuépas—Tav TEVTE HMEPOV THY KpaiTadnv TpoaToTibeco’ “lay not in before hand five days’ riot, as if you would avenge before hand the days of the fast.” Seventhly, the next honourable fast is that of seven days, 1Sam. as that of the men of Jabesh Gilead for Saul and his sons; ener they “fasted seven days;” like Joseph’s mourning for his chap. 3. father “seven days;” like as Ezekiel also sat with them of een te athe captivity, “and remained astonished amongst them seven days; and it came to pass at the end of the seven days that Job 2.13. the word of the Lord came unto” him; so as also Job’s three friends having “rent every one his mantle and sprinkled dust upon their heads, sat down with him upon the ground seven days and seven nights, and none spake a word unto him;” Num. 12. yea the Lord said unto Moses of Miriam, “if her father had a but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days.” This seven days’ fast is answered by the Christians’ whole week’s fast in their great week, except in that the festival day of Easter, yea even every weekly Lord’s day, hath a greater privilege of exemption from fasting than the Jewish sabbath then had; our ai && Tay vnoTerdy juépar, six days of the fasts, men- tioned by Dionysius of Alexandria above’, are to the Chris- tians instead of a seven days’ fast; so measured they their aylav Kai peyadnv éBdoudda by tas cE Tov vnoTELOv Huepas. 448 FAV tb ie BH, y In Epistola ad Basilidem, [vid. > |HES Os] sup. p. 72.] of John the Baptist and the Anchorites. 199 Eighthly, Daniel’s three weeks’ fast was, as I said, divers ways emulated by the Christians in Lent; some after that example amongst the forty days of abstinence more strictly fasting the three weeks next before Easter, excepting the Lord’s days, or also two of the Saturdays; some selecting to themselves one and twenty days dispersedly throughout the Lent, as Leo? mentions the second, the fourth, the sixth of each week; some fifteen days, interpreting the three weeks with their abatement of two in each, Saturday and Sunday. Of this we have Sozomen’s testimony’, "AdAow oe Tpels [éBSouddas tepav] amopadny ev Tats ef, i) émta, vnotev- ovow of dé dua TpEts Tpd THs EopTHs cuvaTTOVELY™ of O€ Ovo, és of ra Movrtavod dpovotvtes* “some others fast three weeks of days here and there selected within the compass of the six or seven weeks’ fast of Lent; but others join for their fast three weeks of days together next before the feast of Easter ; others fasting two weeks, as the followers of Montanus,” besides some others. For so much we may take Socrates’s witness also”, because in this agreeing with others, of pév yap év ‘Pon tpeis mpd Tod IIdoya éBSopddas Trav caBBator Kal Kuplakhs cuvnppévas vnotevovaty'—anrNot Tpo éTTa Tis EopThs éBdouddav Tihs VnoTElas ApYOMEVOl, KAaL TpELs provas mevOnjigpous éx Siadnupdtov vnotevovTes* “ some in Rome fast three weeks before Easter conjoined together, excepting the Sabbath and Lord’s day in each week,” though Leo gives us in his time their three weeks o7opddnv, viz. every other day, or three days in each of almost seven weeks; “ others beginning their fast seven weeks before the feast, fast only three several five days’ spaces with a” week’s “interval betwixt each ;” and this they meant also a three weeks’ fast. St. Chrysostom also is a witness beyond exception’; €@os aT ao Ww épwray Kata THY TEecoapaKooT)V moaas éxactos éBdopacas évjotevoe’ Kal oT aKkodca AeyovTay TOY pev bTL Sia, TOY 5é be Tpels, TY Oé OTs Tacas EvnoTevoay Tas EBdopmabas* “ it is the manner of all to ask touching Lent how many weeks any one kept the fast, and you may hear some say two,” Viz. beginning their fasts from Passion Sunday, “but some three Serm. de jejun. Quadrages. iv. b Lib. v. cap. 22. [p. 286. ] [p- 39. ] © In his 16th Homily ad populum a Lib. vii. cap. 19. [p. 308. ] Antiochen. [vol. ii. p. 168. ] 200 That the Paschal fast is from the Apostles, weeks, and some answering that they have fasted all the weeks ;” all the fifteen, or eighteen, or twenty-one days in emulation of holy Daniel’s fast in some sort or other. Ninthly, the most renowned number was the forty days’ fast, of which we have entreated at large; which most did 449 aim at, either in strict fasting, as those in [llyricum, and all Greece and Alexandria, as the last-cited author in the same chapter witnesseth, or at least in continual abstinence, though not so long fasting; as Leo supposes in the Romans in his time, and St. Ambrose in the Christian people at Milan. Tenthly, all days, but few festival days only excepted; such ch.8.ver.6. was Judith’s fast, who fasted all the days of her widowhood, except the sabbaths, new moons, feasts, and solemn days, with their eves that then were observed by the house of Israel; and Luke 2.37.some such we may suppose was that other religious widow Anna’s fast in the Gospel. Eleventhly, a continual uninterrupted fast, though not from all meats, but from all bread of delight, and to a very small proportion ; such was John Baptist’s fast, and many Christian anachorites’. CHAP TEAR LV. HOW THE PASCHAL OR LENT FAST IS, AS HATH BEEN SHEWN, APOSTOLICAL. THERE are that bear the world in hand, that the observation of any set and oft-recurring day beside the Lord’s day is superstitious, and contrary to the Gospel’s freedom, and at best but of human tradition. Who requiring of us an express written precept for any such day or days, and having been lately by many of the sectaries convicted as unable to pro- duce any such express written precept of God’s in the New Testament for changing the seventh day of the Old into the first day of the or which we now observe, they have given them occasion to cast off the observance of the first day of the week also. The Church’s interpretation of some texts which are not evident and express precepts, and her witness of the apostolical tradition concerning the same, and the Church’s universal and perpetual practice, all this together they have 450 taught the sectaries to be an unsufficient warrant for the determination of any day or days. But we are not afraid to we have as witnesses, Constantine 201 say, that upon those grounds above said we hold all obliged, as to the determination of the weekly first day for the Church’s more public assemblies, so also for an annual, beside the weekly, memorial day of Christ’s resurrection, called Pascha or Easter-day; and so our Paschal or Lent fast preceding is not the only observance that needs the Church’s interpretation and tradition apostolical. And touching this feast of Easter we desire them to tell us their minds. We shall content ourselves at present, till that feast particularly be denied, to remind them of one only record, even out of their own author Socrates, so often vouched by them against the set feasts and fasts of the Church; whose witness here, where he agrees in express terms with Eusebius® and 'Theo- doret®, two sufficient witnesses of themselves, may better be believed, than in what he reports contrary to them, as it happens when the opposers of our fast do vouch him. The record is in Socrates‘, where he tells us, and truly, that in the imperial public letters of Constantine which were sent by him to the Churches in all the provinces throughout the whole empire, the emperor to the Churches thus wrote upon the result of all, or at least the greater part of the bishops invited from all parts, and then assembled in that first and most sacred Cicumenical Council of Nice; and that touching the most holy day of the feast of Easter, zrept THs tod ITaaoya dyworatns nuépas, “we have received,” saith he, “from our Saviour another way of observing Easter, than that of the Jews;” eidjhapev yap Tapa tod Serhpos érépay ddov" Tpo- Ketan yap Spopos TH lepwrdty nuav Opnoxela, Kai vopyLos, Kat mpérwv' “for the course of observing Easter which is pro- pounded to our most holy religion, is the legitimate and be- coming course,” which he calls afterward, td&is ebmpems’ and above, ddnbeotépa TaEEL, iv ex MpaTns TOD TaOous Huépas aXpL ToD Tapévtos epurAdEaper, Kal él Tods wéAAOVTAS aldvas THY THS eruTnpioews TavTns cupTAIpwow éxtelverOav “ the truer order which we,” i. e. the Christian Church, “have kept from the first day wherein Christ our Lord who is our pass- over suffered,” viz. ever since Christ’s very suffering “until this present year; the same observance also to be extended unto 4 Lib. iii. de Vit. Constantin. cap. 17, e Lib. i. cap. 9. [vol. iv. p. 773-] 18. [p. 586, sqq. | f Lib. i. cap. 6. [p. 33.] 202 ~=writing to the Churches after the Council of Nice ; the ages to come,” the Passion and Resurrection of our Lord being close together, as it were one season and solemnity, and 451 coming under the one name of Pascha; therefore also of the principal day of our Paschal fast, nearly preceding the feast of Easter, he proceeds in the same imperial letter to say, 6 nyeTEpos Tapéd@Ke FwTHp* “for our Saviour hath delivered one solemnity, viz. the day” or time “of His most holy passion, the day of our freedom,” viz. together with the day of His resurrection, “and would that His Catholic Church should be one;” and this there he calls tn\iKodto tpayya, Kat TovadTny Opnokeias éopTHy, “so great a matter, and such a feast of our religion ;” and, tv tod IIdoya aywtatny mé- pay, THY éopTiy TavTnV Tap Hs THY THs aBavacias eiAjpapev ér7rida, “the most holy day of Easter, the feast from which we have received the hope of immortality.” And that before this feast there did precede not only the fast of Good Friday, but more fasts, more set and appointed fasting days, which make up our Paschal or Lent fast, you may see in the follow- ing part of that imperial Epistle, where twice he adds of some- thing preceding that feast, tats vnotelais cyonafew, and within few lines, Tats @picpévais éxdedoo0at vynoretats, “vacant attend- ance upon fasts,” and “determinate fasts.”—Thus far Con- stantine, Socrates himself recording it, from the bishops as- sembled in the first General Council, as the representative of the pastors of the whole Christian world. In this question therefore now betwixt us and our brethren, Whether our Lord Himself did or did not deliver to the Church the annual memorial of His passion and resurrection in the set fast and feast appointed therefore; whether this order and way the Church had or had not received from our Saviour, that she should observe the Paschal solemnity in a different manner from the Jews; whether that order they had or had not kept from the very year itself of our Saviour’s passion and resurrection unto the time of that Council to be transmitted to all posterity; whom shall we believe? a few men of this or yesterday’s age, laying hold upon some saying of Socrates, against the agreement of him with all other histo- rians, or those three hundred and eighteen most renowned Fathers of the first and most sacred (icumenical Council that ever was held? If now their own Socrates, though in con- Acesius the Novatian Bishop ; 203 junction with Eusebius and Theodoret, displease them, they should yet consider that the matter of fact and tradition from the Apostles’ times above related concerning the annual set 452 feast of Easter was not denied, but freely consented to, by the very Novatians, the adversaries of the Church that then lived; Acesius the great Novatian bishop freely acknow- ledging to Constantine, as the same Socrates also acknow- ledges®, that what the Council had defined concerning the time of the feast of Easter was not any new thing, but what himself had received from the elder time, and even from the beginning, from the times of the Apostles; ovdéy Kawov, ® Baowrsd, ) ctvodos dpicev* o0Tw yap avwbev Kal €E apyis, éx TOV ATOTTONKOY YpoveV TapeiAnha Kal TOV Gpov THs TlaTews kal Tov xpovov THs Tov IIdoya éoptis.—lIf neither the holy Fathers of that first Council from whom Constantine learnt and received what was to be given in order to all the Churches, nor the sects differing from the Church, be to be believed before the negative of some few in our age, upon pretence too of Socrates; what will they say to one of the seven Churches in Asia, to whom our Saviour wrote, and Rev. 2. that with the greatest honour and commendation of them above all the rest, the Church of Smyrna, in an epistle of hers in Eusebius}, written about sixty-nine years after the epistle of our Lord sent to her, which epistle thus begins; “The Church of God which inhabiteth in and about Smyrna, to the Church in Philomelium and to all the dioceses of the holy Catholic Church in every place; mercy, peace, and the love of God the Father and of our Lord Jesus Christ, be multiplied.” In this epistle she tells the Churches of all the world, first, that the day of the carrying of St. Polycarp, who had been ordained bishop of Smyrna by St. John the Apo- stle’s own hands, to the place of his trial and martyrdom, was dvTos peyaddhou caPParov, on the day of the great Saturday, or Saturday of the great week; so that the Churches of every place of the world were by them here supposed to understand the name of one set day in the year called 76 Heya ca4PBatov, which day it meant, viz. the Saturday of the week before Easter, called 76 wéya ca8Barov by the Oriental Churches throughout all ages unto this day, as a high fasting & Lib. i. c. 10. [vid. sup. p. 87.] h Lib. iv. c. 15. [vid. sup. p. 82. ] 204 the Church of Smyrna in her Epistle ; day and vigil and the close of the Paschal fast; and yet our brethren must be believed, that the first pure and primitive ages knew nothing of annual set days for fast or feast, excepting only the Lord’s day: secondly, that Epistle of the Church of Smyrna tells the Churches of all the earth, &0a, as Suvaror, nuiv cuvayopuévos €v ayadddaoe Kal yapa TapéEer 6 Kipwos ETLTEAELY THY TOD papTupiov avTOD Huépav yevéOXLOP, Els TE TOV 453 TponOrAnKoT@V mYHUNVY, Kal TOV péAAOVTOV aoKnolY TE Kal éroywaciav’ “that they hoped that the Lord would grant unto them that they should be able to observe or keep the birthday of His martyrdom, assembling there together with exultation and joy, and that, both for the memory of them that had con- tended” unto death, “and for the excitation and preparation of those that should come after;” and yet our brethren must be believed, that the first pure and primitive ages knew nothing of our holydays for particular saints and martyrs. Thus much for annual set, recurring days; there lying no exception against the Paschal fast or feast but what is made, still out of the same Socrates or the like, against all annual set fasts or feasts; for no author ever pretended any annual fast or feast in the Christian Church was to be preferred before this feast of Easter and the fast preceding. But to return to the fast particularly. It was an age of the Church well near as ancient as that age of the Church of Smyrna and Polycarp, which told Tertullian and the Monta- nists, guod ad jejunia pertineat, certos dies a Deo constitutos, as I have above cited from Tertullian’, certe in Evangelio illos dies jejuniis determinatos, in quibus ablatus est sponsus ;—-sic et Apostolos observasse, nullum aliud imponentes juguin certorum et in commune omnibus obeundorum jejuniorum ; and, * stationum munus ex arbitrio obeundum esse et non ultra nonam detinen- dum; “that there are certain days constituted of God; that those days for fastings were determined in the Gospel, the days in which the Bridegroom was taken away ; that so the Apostles had observed or kept” those days, “imposing no other yoke of set fasts to be performed by all in common; that the office of stations” viz. of the fourth and sixth day of the week, “was to be at choice performed, and not to be i Lib. de Jejun. c. 1, 2. [vid. sup. k Cap. 10. p- 21, sqq. | the Psychict, in Tertullian, 205 extended beyond the ninth hour,” viz. three o’clock after noon. That here are set fasts, and this set fast about the time of our Saviour’s passion before Easter, and for this reason, the taking away of the Bridegroom; and that to concern the whole number of Christian people, and observed first by the Apostles themselves and by them imposed on the Church; and constituted by God, and in some sort determined in the Gospel and that in those words, “in those days, when the Bridegroom shall be taken from them ;” and all this observed 454 or kept by the Bride herself, and by her witnessed; is here so evident, that I cannot foresee what exception can be made, unless some should pretend that those Psychici! (as Tertullian by contempt calls the Church there) who there speak, should not indeed be the Church or true Catholics. But he must be ignorant of all Tertullian’s writ- ings who should make this desperate attempt of escape; to put it therefore past all doubt that not only Tertullian, but the rest of the pretended pure and spiritual heretics of that age, were wont so by contempt to miscall the true Catholics by the name of Psychici or sensual persons, St. Irenzeus the holy Father and martyr gives us certainly to know™; of wvev- patixol avOpwrot—pepmunpévous S€ puotHipLa eivat TOUTOVS vroTiWevtau’ MérawwevOnoay yap Ta WuxXLKa of WuyxeKol advOpwot, oi Su épywv kal mictews Wiris BePavovpevoe Kal 1) THY TeAElaV yvaow exovTeEs* Eivat S€ TOUTOVS ATO THS EKKAHT LAS NMGS NEYOuTL’ S10 Kal HuLY wey avayKalav eivan THY ayabny Tpakw amopaivoytat’ dd\rXws yap advbvaTov cwljvat' avtovs dé pn dia wpdEews adda Sia TO HvoeL TVEVLATLKOVS Elval TAYTYH TE Kal TaVTWS TwOHnTEDOAaL Soyma- Tigovotw'—T0 TvevpatiKoy Oédovow of avTot civat advvaToV pOopav xatadéEac Oat, Kav OTrolais cvyKatayévovTar Tpake- ow" dv yap TpOTrOV ypuaos ev BopBopw KataTeels ovK aTOBAA- Ret THY KAANOVIY avTOD, adAXAA THY idiav hPiow StadvAaTTEL, Tov PopBopou pndev adixficat Svvapévou Tov ypucov' oUTw dé Kal avtovs Néyouct, Kav év OTrolats UNtKals Tpadkeot KaTayé- VvovTal, uNndev avTovs TapaPraTTET Oat, unde aTOBaANELW THY TVEVLATLKIY UTocTacW'—°Kal adda Sé TOAAA pUcapa Kal 1 [ Lib. de Jejun. init. p. 544. n m Jn lib. i. against Heresies, c. 6. ° [§ 1. fin. p. 29.] 206 that is, the Catholics, abea mpdocovtes, Huadv pev dia Tov HoBov Tod Ocod pudrac- couevav Kat méexpis évvolas Kal Noyou dpapTeiy, KaTATpEexoU- cw ws idtwTav Kal pndév éemictapévor’ EavTovs S€ vTEpv- arotat, Terelovs amoKadodvTes, Kal oméppata éKdoyis* Huds ev yap ev ypHoer THY Yap NauPavey Néyovat, O40 Kai apatpeOncecOar avths* adtovs Sé iduoKTHTOV advebeEv aTrd THs appytov Kal avovoudotov ovtuyias'—dia TodTo ody 455 Huas KaNOVS uyxLKovs ovomatovat, Kal ex KOopmov EeivaL éyoucl, Kal avayKalav Hiv THY éyKpaTeay Kal ayaOny mpatw, iva ov avtis EXMapev eis TOV THS wecoTHTOS TOTOV" avtots 6é mvevpatikots Te Kal TeAEloLs KaXOUVpEVOLS pNdaA- bas'—Parapyny méev TO TVEUpATLKOV EiphaOaL SidadcKoVTES* dvpawa O€ Huds, Tovtéotse THY WuyeKnY éexKAHolaV" “these spiritual men—suppose such like men to be instructed in mysteries; for as for the Psychici or sensual men, they are instructed in sensual things, who by works and mere faith have their establishment and have not the perfect knowledge. Now these” Psychici “they say we of the Church are; and therefore that it is indeed necessary for us to do good works, for that otherwise it is impossible we should be saved; but themselves they hold shall be saved wholly and altogether not by deeds, but for that they are by nature spiritual ones. —They will have it that it is not possible, for that which is spiritual” viz. themselves “to receive corruption, whatsoever deeds they are conversant in; for as gold laid up in mire doth not lose its beauty, but keeps its own nature, the mire being in nothing able to hurt the gold; so say they of themselves, that in whatsoever gross works of the body they shall be conversant, that they are in nothing hurt thereby, nor lose their spiritual being or subsistence.—And doing many other filthy and atheistical things, they shew themselves fierce against us who keep ourselves through fear of God from sin- ning even in word or thought, as idiots, and such as know nothing; but they highly exalt themselves, calling themselves the perfect ones and the seeds or children of election. They say that we have grace only lent us for use, and therefore that it shall be taken from us; but that themselves hold it as their proper possession from above, by an unspeakable and not to be named conjunction; therefore they call us the good sen- P [Cap. 8. § 3. p. 39.] maintaining, against him, the days of Lent 207 sual people or Psychici, and say that we are of the world, and that continence and well-doing is necessary for us that thereby we may come unto the place of mediocrity; but in nowise necessary unto them, as being spiritual, and called perfect 456 ones ;”—and anon, “ they teach that that which is spiritual is the first-fruits, but that we i. e. the Church of the Psychici, are the lump.” Who they were therefore, who opposing Tertullian and the Montanists were by him called Psychici, and what they said they had received from God and from the Apostles, ye have heard; now what Tertullian saith of them there follows, that they, the Psychici, which were the Church, did 4 Pascha jejunare, illos dies quibus ablatus est sponsus, et stationum semijejunia interponere ; “that they did fast the Paschal fast, those days wherein the Bridegroom was taken away, and also the half-fasts of the stations; and some- times did, as each man saw good, live on bread and water;” that they did, as well as Tertullian and the Montanists, *Pascha celebrare annuo circulo in mense primo, and thence quingua- ginta diebus in omni exultatione decurrere; that they did Sstationibus quartam et sextam Sabbati dicare, et jejuniis Parasceuen; that they did “bid anathema to the Montanists introducing novelty in the matter of fasting; that they did keep Easter in a yearly circle in the first month, and thence observe fifty days in all exultation; that they did appropriate the fourth and sixth days of the week to stations, and the Friday before Easter to fastings,” viz. solemn, as on which, saith he*, communis et quasi publica jejunii religio est, “a joint and as it were, public religion of a fast is observed.” What can be required more than the witness both of the Church and of her enemies, in the contest, and otherwise; that a Paschal fast was and ought to be observed, as being the days on which the Bridegroom was taken away? Whether other days also of fasting beside those, the stations and the Paschal fast, were also by God appointed to be kept, was the contro- versy betwixt them then; the Church insisting that nothing of novelty ought by them, under pain of the Church’s anathema, to be introduced and laid as a yoke upon Chris- 4 Cap. 13. [vid. p. 22. sup. ] t Lib. de Orat. c, 14. [vid. p. 24. * Cap. 14. sup. | ® Cap. 1. [p. 544.] 208 as the only fasts appointed of God for all ; tians, but what they had received from God and from the Apostles, what the Apostles themselves had observed and had enjoined the Church as the only fasts of necessary observation by all Christians, viz. that were able; but the other, the followers of Montanus, were, as Eusebius in his description of them notes, wont "év@ovatdr, dpEacOai Te NaXety Kal Eevo- hovely, Tapa TO KaTa Tapddocw Kal KaTa diadoyny avobev Tis éxkdnolas éOos, “to be in sudden rapture of fury, and 457 to begin to prate and utter new and strange things contrary to what the custom of the Church according to tradition, and according to succession thereof derived from the beginning, had received;” and as Apollonius, a Catholic writer of the Church who lived in Tertullian’s time, witnesseth*, odtos [Movravos] 6 tpdchatos didacKaros—obTos éatw 6 bidakas AVoELS yapwov" 6 VnTTELas VomoOeTHGas “this Montanus a new master, this is he who taught dissolving of marriages, and made new laws of fasting.” There also he declares how his two chief prophetesses Priscilla and Maximilla, pretending inspiration, left their husbands, painted their faces, and dyed their hair, rods avépas KatadiTrotcar.— Barres Bat, oti Bibe- cobalt, Kat pidoxocpetv, “played at dice, and put out their money to use;” and these were the contemners of the apo- stolical tradition. Now among the Apostles, to whom the Church referred the tradition of a Paschal fast, that Poly- carp and Polycrates vouched St. John and other Apostles, St. Philip also by name; that Anicetus and Victor alleged St. Peter and St. Paul, and that both agreed for the ending of certain fasts before Easter, I have shewn above’. That following heretics for a long time denied not such tradition apostolical, but only understood and kept it amiss, may be seen in Theodoret’, xaxds 5&8 THY GTOTTONLKHY Tapa- Socv vevonkotes, &c. 7) OTws av TUYN Tavnyupifover Tod mabouvs Thy pynunv’ “understanding amiss the apostolical tradition, they celebrate in their assemblies the memory of the Passion” blindly, “as it happens.” Having thus farther shewn the strength of the Church’s testimony in Tertullian, referring the Paschal fast to an institution from God and from u Euseb. lib. v. c. 16. [p. 229. ] z Lib. iii. Hereticarum fabularum, x Ap. Euseb. lib. v. c. 18. [p. 233.] c. 4. [vol. iv. p. 348. ] y Vid, sup. p. 27, sqq. heretics as well as the orthodox ; 209 the Apostles, I shall remind the reader only, that answerably to the Church’s testimony there in Tertullian, sic et Apostolos observasse, nullum aliud imponentes jugum, &c., et in evangelio determinatos dies, we have also produced Theophilus bishop of Alexandria, and St. Cyril of the same see, so frequently ; St. Hierome, and St. Austin, and Theodoret, Leo so often, and Isidore bishop of Sevil, Dorotheus Archimandrita, and Raba- nus Maurus, beside others, all these expressly avowing some Paschal or Lent fast to be of apostolical institution or tradition: and answerably to the Church’s certos dies a Deo constitutos, 458 et in evangelio dies illos jejuntis determinatos, in ‘Tertullian, I have produced St. Austin, St. Cyril of Alexandria, St.Gregory Nazianzen, St. Ambrose, St. Hierome, Maximus Taurinensis, Leo, and Chrysologus, Isidore, Dorotheus, and Bede, beside others, referring this Paschal fast to the authority of God’s institution and the Gospels. If yet you may surmise that these say it but seldom times, though they be not a few authors; how often doth Leo repeat and press the same truth? and the two great Patriarchs of Alexandria successively, Theophilus and St. Cyril, two great lights of the Christian Church in their times, no less than twenty-four times in twenty-four Paschal epistles or sermons read of most Churches, avowed the ending of certain ante-Paschal or Paschal fasts to be the night before the feast of Easter, according to traditions constitutions or instructions, evangelical or apostolical, which comes to the same in effect, the Gospel being sounded forth and explained by the Apostles first to all nations. All this being already made good, I shall here add and enlarge on but two or three chief authorities more.—The first shall be the late edition, in that renowned work of the Biblia Poly- glotta, of the simple and ancient version of the Syriac New Testament. Which simple Syriac translation how ancient it is confessed to be by most learned men, you may read in the Prolegomena* before that oriental Bible ; there may you see it the judgment not only of that late reverend, prudent, and most laborious prelate, Bishop Walton, but also of Tremellius, Widmanstadius, Trostius, Gesner, and also the constant and uninterrupted tradition of the eastern Churches of the Ma- a [N. xiii. § 16. p. 90.] GUNNING. P 210 the Syriac version of the New Testament ; ronites and Syrians themselves, that that simple Syriac version was done by Thaddeus, whom St. Thomas the Apostle sent to King Abgar, and by other apostolical persons; but also the editor avowing, that beside all this, ea insitis argumentis probari in ipsd versione que magnam ejus antiqui- tatem testantur; and for the copy of that simple version which they followed, they professed, omnia in editione nostra supplere conati sumus, secundum exemplaria MSS. quorum quedam antiquissima, reliqua ex authenticis apud Syrios Codd. descripta sunt. Now if that Syriac simple version be a ver- sion made by the Apostles’ own disciples (some going higher) in the days of that King Abgarus who lived in the days of Christ’s flesh upon earth, and the edition thereof in our Bible be from copies so most ancient and authentical: what 459 I find there (especially agreeing with so many other most ancient records as have been produced) I shall not doubt to be of the first’ primitive authority, and in fair probability in use of the times nearest the Apostles. Now in the edition of that simple ancient Syriac version you have the apportion- ing such and such portions of the New Testament to several times and days of the year, and that I trouble you not to travel through the whole book, cast but your eye upon St. Matthew’s Gospel, and in the Syriac thus you read, at Matt. iv. 1, Dominica introitis jejuni, et ad oblationem Qua- dragesime, “for the Sunday that enters before the fast, and at the oblation in Lent;” at ch. vi. ver. 1, Matutinis quarte ferie septimane prime Quadragesime, “ for morning service on the Wednesday of the first week in Lent;” and at ver. 25, Feria tertia septimane prime Quadragesime, “for ‘Tuesday of the first week in Lent;” at ch. vii. ver. 13, Matutinis diet Veneris hebdomade prime Quadragesime, “ for morning service on the Friday of the first week in Lent ;” at ch. viii. ver. 14, Lectio ad oblationem sabbati primi Quadragesime, “the Gospel for the first Sabbath or Saturday in Lent;” at ch. xx. ver. 29, “the Gospel for the fifth Saturday of the fast” or Lent; at ch, xxi. ver. 28, Nocturno secundo secunde noctis passionis, “for the second nocturn of the second night of Passion-week;” at ch. xxii. ver. 15, dd vesperam feri@ tertie@ septimane@ passionis, “for evening service on the third day of Passion-week ;” at ch. xxiii. ver. 29, Officio secundo noctis tertie@ passionis, “ for the and Eusebius of Cesarea. 211 second office of the third night in Passion-week ;” at ch. xxvi. ver. 31, Ad noctem parasceues crucifixionis, “ for the night of Good Friday or the parasceue on which Christ was crucified ;” at ch. xxviii. ver. 1, Ad vesperam dominice resurrectionis, “ for the evening service of the Sunday of Christ’s resurrection ;” all this in one Gospel; see the other Gospels every where so distinguished as it were. And at Acts vil. 30, Matutinis dominice Osanarum, “for morning service on the Sunday of Hosannas,” or Palm Sunday as it is called also at 1 John ii. 7; at Acts xxiv. 1, Media parasceue crucifixionis, “for Good Friday noon ;” at Heb. iv. 14, Secundd statione noctis para- sceues crucifixionis, “in the second station of Good Friday night ;” at Heb. ix. 11, Statione tertid noctis parasceues cruct- Jixionis, “for the third station of Good Friday night ;” at Heb. xiii. 9, Hord nondé parasceues crucifixionis, “at the ninth 460 hour” or three o’clock after noon “of Good Friday, or the day of Christ’s crucifixion.” Beside the practice of the Christian religion in Egypt in Philo’s days (who had seen St. Peter) above? made most probable, and Eusebius’ and St. Hierome’s judgment thereon above shewn, I shall here not omit, which above was omitted, Eusebius Cesareensis’ own judgment upon the whole matter of the Paschal fast of Lent in his Ecclesiastical History®, where among that recapitulation of ta dpynOev pos TOV aTro- atodov On Tapadedopéva, or as sometimes he names others there amoatoduKovs dvdpas, “customs delivered in the be- ginning from the Apostles,” or, as others he there names, “apostolical men,” €0n eioéte kal viv érutedovpeva, Tovs ETL Kal vov eis juads mepvdraypévous ths “ExkdAynolas Kavovas, ‘customs and rules of the Church kept even until now, unto and in our times,” he recounts these, tas é& €Oovus eicéte Kal vov Tpos Hwav éTuTENOULEVAS AoKHCELS As SLahEepovTws KATA THY TOU GwTHplov TaOous EopTHY év aotTLas Kal SvavuKTEpEd- ceow Tpocoxats Te THV Oelwy AOywr éxTENELY Ei@Oapev" A7rEp érraxpiBes, Kal 0 é&.;—Kal uddoTa Tas THs weyadns EopTis mavvuyidas, Kal Tas év TaUTALs GoKHTELS'—OlVOU MEV TOTTAapa- TAV*OUK ATOYEVOVTAL, GAN ovdé TOY évaipwv Tivos “those ascetical performances observed even until now among us, “ (Vid. sup. p. 24—26.] © Lib, ii. ce, 16, 17. [p. 65, sqq.] P2 212 Of Ireneus’s Epistle to Victor ; which more eminently we are wont to perform about the solemnity of our Saviour’s passion, in fastings and whole night watches, in attentions to the word of God; which accurately,” &c.;—‘‘and especially the whcle night watches of the great solemnity, and the ascetical usages therein ;— they taste no wine at all, nor ought that hath blood,” or sen- sitive life; as Bede upon Exod. i. 41’, a testimony not yet recited; wt aviditatem nostram tanquam jejunio temperantie refrenemus ;—quadragenario enim numero et Moyses, et Elias, et ipse Dominus jejunaverunt. Precipitur enim nobis ex lege et prophetis et ex ipso evangelio, & ec. CHAPTER V. 461 OF THAT MUCH AGITATED TEXT OF IRENUS’S EPISTLE TO VICTOR ITS TRUE IMPORT, AND AN ANSWER TO THE PRESBYTERIANS PRETENCE OF ADVANTAGE FROM THIS PLACE, Now from that ancient writer Irenaeus (seeing we have already € out of him helped ourselves to understand the Church in Tertullian) whom Eusebius declares" to have testified of himself in his book De Ogdoade tiv mpétnv Tdv atrooTONwy KatTevdnpévat éavtoyv dSiadoyiv, “that he lived in the first succession from the Apostles,” and that he had seen Polycarp (whom St. John had ordained), let it be judged whether it appear not that there was some Paschal fast in the Christian Church from the beginning. When there was, saith Euse- biusi, no small question arisen é7t THs Tob cwrnpiov Ilacya €opThs, “concerning the salutary feast of Easter,” and whether or no they ought on the very fourteenth day of the moon, on whatsoever day of the week it should happen, tas tay doe- TLOV éTiAvaELs TroveicOat, “to put an end to the fastings” which next preceded Easter, they on the one side alleging Tapadooi apyatotépav, even from St. John, according to the Gospel, and the other 76 cai €& drroctodixhs Tapadocews els Setpo Kpatnoay é0os, “a custom that had held from apostolic tradition until that time ;” but still the controversy f£ [A misprint for “Isidore upon p. 30.] Exod. c. xli.”’ Vid. sup. p. 62. ] h Lib. v. cap. 20. [p. 238.] & [Vid. sup. p. 24. note n. and i Lib. v. cap. 23. [v. 241.] occasion of its being written ; 213 equally proceeding, of the time of ending the fasts, thrice mentioned in that one short chapter, as of the feast of Easter itself; not whether such a feast of Easter or whether such fasts before Easter were always observed by both parts, and ought to be observed, according to tradition from the Apostles ; for that was not once doubted by any one of either contenders ; but the controversy of the time of the feast, and so, say they, of the ending of the fasts, exercising much then the Church, and several Councils then held about it; and Victor bishop of Rome proceeding to that extremity, so as to go about to 462excommunicate the Asian bishops and their Churches, who differed not with him at all about an Easter to be kept and the fasts to be ended at Easter, but only about the time of the feast, and of the ending of those fasts; this Irenzeus, peaceable in his nature according to his name, who began to live soon after St. John’s death, and wrote about the fourscore and seventeenth year after his death, seing both sides careful to retain what they had received from the Apostles themselves by a near tradition in succession that could not be doubted of on either side, the Apostles directing several distant countries to different times and circumstances of the same feast and fast, as there were or were not in the respective countries new convert Jews to be condescended to in the very quartadecima lune; seeing also that the apostolical tradition of the feast itself of Easter and of the fasts to be ended at Easter, to be safe, unshaken and agreed upon by both sides, yea and con- tended for, for else what needed all that ado about a circum- stance of it?—himself, Irenzeus, first writes that the mystery of Christ’s resurrection ought to be celebrated (viz. in the feast of Easter) not on the fourteenth day of the moon what- soever day of the week it fell upon, but only on the weekly memory of Christ’s resurrection, viz. on the Lord’s day; and also earnestly exhorts Victor that he would not cut off whole churches of God for following their tradition, in their coun- tries, of ancient time; for that there had been in foretime difference not only about the time or day of Easter, and so of ending of the fasts, but even concerning the manner or form of the fast itself, the Apostles themselves having left both an allowance of condescension to the Jews in some countries touching the day of the feast, and also to some infirm or 214 the passage in question interpreted weaker than others in the form or manner of the fast to be extended to more or fewer days; and this condescension having been abused also by some, to take up with very little time for the fast; aept tov eldous THs vnoteias, but not wept Ths vnotetas, had been the difference, for some think they ought to fast one day, some two, some also more, and some measure their day, viz. such as would have one day suffice, yet by forty hours, reckoning in the hours of night and day, viz. as may be most reasonably thought, from the beginning of Christ’s sufferings, His agony on Thursday night, onward forty hours, which should enclose all the Parasceue or Good Friday, and keep some resemblance of our Saviour’s forty days’ fast, accounting to themselves, because the other they 463 could not reach, an hour for a day; and some resemblance also of the Church’s wonted forty days’ abstinence, from which they made this discession and innovation of forty hours in the stead of the ancients’ simple and plain custom of forty days ; and lastly, some memory of the forty hours in which Christ did abide given up to death; these their forty hours probably they began, I say, with the beginning of His bloody sweat and agony, from about eight o’clock of the night before He was crucified until about noon on Saturday, which is the just number of forty hours. Now this I am the rather induced to believe to be the meaning of Irenzus’s words, and of their practice of forty hours’ fast, comprising within the account the hours of day and of night, because I find in ancient authors a frequent custom of Christians’ dcavuetépevors or whole night’s watch on the night preceding Good Friday, as on which Christ our Lord rested not at all, but passed from His agony to His John 18. apprehension, and thence to Annas first, and thence to 18,24 Caiaphas the high-priest that year, where the scribes and ; aiat. 26. the elders were assembled, where false witnesses were sought ; for against the Lord and examined, where He was accused, spit upon, blind-folded, buffeted, and smitten with the palms of their hands, denied by His own disciple Peter, about the time of the cock-crowing; held on still by those who most impiously did and blasphemously spake many things against Him; and by the first light appearing—which He had created —led by the elders of the people and the chief priests and of a fast carried on 215 scribes into their council to a fresh examination, and thence Luke22.66. early in the morning to Pilate’s judgment hall, &e. Upon the John18.28. consideration of this whole night’s most indign suffering of our Lord from His own people the Jews and their malicious rulers, many religious had in use that which they called ravvvyida tov tabav, “the whole night’s watch of Christ’s sufferings,” as the Greeks have it. This Epiphanius* in express words thus recordeth, év tuct S& ré7roLs THY ETA THY TELTTNY aypv- mvovew, éemipooKoveay eis TO TpocadPParor, Kat TH [ets] xupiaxiy povas* “and in some places at the end of the fifth day” or Thursday “they watch unto the daylight of Good Friday, as also the night before Easter morning,” these two whole nights “only.” The same I take to be the meaning of 464 St. Cyril of Hierusalem', dua 5¢ tov Kapeatov Tov T poryevosLevov ipiv & te Ths trepOécews THs vnoTElas Ths TapacKevis Kal ths dypuTvias, “by reason of the labour which you have lately borne both from the extended fast of Good Friday and from the vigil or watching thereof,” viz. of the night that leads unto it. Wherefore St. Hierome also in his book against Vigilan- tius by way of sarcasm thus collects what Vigilantius would have™, non vigilemus itaque diebus Pasche, “ let us leave off then to watch on the days of the Pasch,” viz. especially the two eves of the Idoya oravpoowmov and of the Iacyxa dvactacymov' though 4 weyady Tod Ilacya Svavuerépevors mentioned in Eusebius", I acknowledge to be the latter ; but that there were more than one of these dvavuxrepevoers or whole night watches near the day of our Lord’s passion, Eusebius himself hath left recorded, ras é& @Oous eicére Kat viv Tpos Huav éruTedoupevas acKHoes” us SiahepovTws KaTa tiv TOD cwTnplov maOous EopTy ev aouTiats Kal SvavuKcrepev- ceow Tpocoyais Te THY Oelwy AOyov ExTEdeLy el@Oapev" et rursus, Tas THs meyadns EopThs Tavvuxldas Kal Tas €v TavVTaLs doxnoes’ “those ascetical performances which are even still until now with us accustomably exercised, which more emi- nently we are wont to perform at the solemnity of the Passion of our Saviour in fastings and whole nights’ watches and attentions unto the word of God,” and again, “the whole k In Expos. Fid. [c. 22. vol. i. m [Vol. ii. p. 409. ] p- 1105. ] n Lib. vi. cap. 9. [vol. i. p. 266.] ! Catech. xviii. [p. 293. ] © [ Vid. p. 211. sup. ] 216 through day and night for forty hours ; night watches of the great solemnity, and the ascetical per- formances therein.” Well therefore might the hours of that first whole night’s watch begin the first part of their forty hours, which they extended, it seems, to Saturday noon, for that they which kept but one day in fasting—as Irenzeus and Dionysius say some did, though neither approve that pittance in persons of ordinary strength—did not fast Saturday, as Tertullian also saith?, guanquam vos etiam sabbatum siquando continuatis, §c. Of those therefore whom here Irenzeus mentions and tolerates but approves not, some kept one day, imitating as to the time the one only fast day, the day of Atonement, at first by God in the Law appointed to the Jews; a ground unsufficient to warrant in any now no more: others two days, Good Friday, and the great Sabbath, because on those two days, the Apostles were in special sadness, and our Lord was given up to death for us; qguanquam vos etiam sab- batum stquando continuatis, nunqguam nisi in Pascha jejunan- dum: others also more, whether three, adding the Wednesday wherein the Council was held, and money was given and 465 taken for the taking away our Lord; or four, the téocapes Tpoayovaat 7épat, as Dionysius bishop of Alexandria in his Epistle to Basilides4 records, some fasted with superposition or continuance to the cock-crowing two days, some three, some four, and others all the six of that great week: others fasting forty hours of day and night, so measuring their one day, for the reasons above given especially relating to forty days, an hour for a day, whether of Christ’s fast, the remem- brance whereof they would with the Church honour; or of the Church’s abstinence, with which they would, according to the allowance they gave themselves, so far comply; and re- membering also those our Lord’s forty days of fast, equalled now by his forty hours being given up to death; but still an hour for a day. Doth all this now give any colour that there was no Paschal or Lent (that is, Spring) fast derived from the Apostles? or that forty days were not then at all in the Church’s observ- ance? or that Teccapaxoory was first so called from forty hours? Nothing so. To the clearing whereof, I lay down first the words of Irenzeus", and then the gloss of an ancient P [Vid. p. 22. sup. ] 1 [P. 108.] t (Vid. p. 30. sup.] this confirmed by an ancient gloss 217 record thereon.—For the former part of them first Irenzeus saith, o¢ wey yap olovras play tpyépav Sety abtods vnotevew" of dé dvo0* of bé Kai Welovas* ot Sé TeccapdKovTa wpas Huepwds TE Kal VUKTEPLVAS TUmpETpPOvGL THY Huepav avTav: this Lacknow- ledge probable to be the true reading and punctuation, as our brethren also contend, and to be rendered thus, “ for some in- deed think they ought to fast one day, and some two, and some also more, and some by forty hours of daytime and of night commensurate their day.” These words, which have given puzzle to so many antiquaries, and have been several ways pointed and interpreted, Beatus Rhenanus in his Preface® to Ruffinus, as my very learned and worthy friend Mr. Thorn- dike hath already advertised us, thus helps us to understand, Incidi nuperrime, saith Beatus Rhenanus, in cdvorrw quandam THS EevayyeduKHs toTopias, guam cum evolverem, occurrerunt Sorte fortund Irenei verba que Eusebius cap. 24. lib. 5. citat Grece sic habentia, oi pév yap pia wovov juépav évjarevor, oi dé dvo, of dé TAelovas, of bé wu’ Bpas pdvas Huepwwas Kab vUKTE- pwas, @pav avtt ipépas vnorevovtes' “I lighted upon a synopsis of evangelical history, where by chance I met with the words of Irenzeus cited by Eusebius thus, For some fast one day only, and some two, and some more, and some fast 466 forty hours only of daytime and of night, fasting an hour for a day.” This ancient author, living nearer unto, and so more knowing of, the primitive Church’s practice, by which often the obscurer sayings of authors are best interpreted, is much in this enquiry to be regarded; and yet I may easily grant the words of his synopsis to be only a gloss or metaphrase, wherein he explains play npépay by pilav pdvov juépav’ and these words, “and some by forty hours of daytime and of night commensurate their day,” he thus explains, “and some fast forty hours only, of daytime and of night, fasting an hour for a day;” so that, as to Ezekiel forty days were appointed, each day for a year, so these had set themselves a fast of forty hours, an hour for a day. Now sure this ancient gloss, except any one would rather it should be the ancient true reading of Irenzus, finds Irenzeus pre- supposing in the Church the simple and plain manner of forty days’ fast before Easter, before such change had been § fi. e, “ Epistola nuncupatoria ad Stanislaum,” p. 3.] 218 which makes the forty hours an imitation made into forty hours; which change had been made by some men’s unaccurate walking long before Irenzus’s and Victor’s days. So that in some few perhaps forty hours were elder than Irenzus’s days, but forty days elder than these devised hours; and this change in some was helped on per- haps by the bodily infirmity of a fewer number amongst those few, who could not perform more in honour to our Saviour’s forty days’ fast for us than a fast of forty hours, handsomely accommodatedt also to the forty hours of our Lord’s being given up unto death, which was from about nine or ten on Good Friday to the hours of one or two on Sunday morning: which yet I think could not be the bounds of their fast; for then should not the morning of Good Friday have been any part of their Paschal fast, which never was heard of, nor would any admit. On this accommodation others who had no such bodily infirmity yet gladly, as is likely, laid hold, till it became at length a noted different way of fasting the Paschal fast; and is now again in our age advanced to give check to the elder simple and plain manner of forty days’ abstinence of fasting. But that Irenzus should recite those pittances of one, or two days, or forty hours, as approved by him, or as indifferent and equally good and regular with the former simple and plain custom, no man can imagine that either considers what ancient books have wrote of the cides THs vnoretas, the form of that fast, or so much as what Irenzeus writes as his censure in the very next following words, THv mapa TO aKpiPés @S EiKdS KpaTotYTwY [TO Eidos THS vnotetas| THY KaP amdOTHTA Kal idtwTicpov cuvynbevav eis TO perérretta TeTonKoTwY, “through those who not accurately 467 holding the” former “form of the fast, have changed the custom which was after simplicity and plainness, into that which followed after.” Of which words more hereafter ; but, First, for ulav *épav, some one day; which if it were regular, would yet join with the rest in condemning those among us, who are for ovéeuiay, for never a one, as Dionysius of Alexandria" noted some in their practice to be. It is mani- fest indeed that one day there was in the year of the more solemn united public fast of the whole congregation meeting t Therefore Irenzus’s word is oup- « Epistola ad Basilidem, [p. 109.] MeTpovat, not meTpovar. of forty days, an hour for a day; 219 both young and old in the Church, after nocturns at the morning hour, when our Lord was carried from the Council of the elders, chief priests, and scribes to Pilate’s judgment hall; again, at the third hour, when the Lord was lifted up upon His cross; at the sixth hour, when the sun was darkened; and at the ninth hour, when our Lord gave up the Ghost, as may be seen in the distribution of portions of Scriptures in that ancient Syriac Bible to be read in the Church at all these hours of the Parasceue crucifixionis or Good Friday: there was one day, saith Tertullian*, while yet no Montanist, Dies Pasche [ctavpwalwov] quo communis et quasi publica jejunii religio est ;—nihil curantes de occultando quod cum omnibus faciamus ; “the Pasch” of Good Friday “in which the religion of the fast is common to all and in a sort public ;—we not caring then to hide that, which we do in common with all.” But that the rescapaxoo7 or Paschal fast of the single private Christians of ordinary strength should be regularly but one day, is far from the meaning of Irenzeus or any other ancient ecclesiastical writer, which may appear as from Ivenzeus’s censure of these variations, so also from the twenty-third chapter, the third before this, where the plea and pretence of both contending parts being recited, and tradition apostolical alleged upon the part that Irenzeus was of, and mapd8oo1s dpyavorépa, a tradition as ancient as from St. John (Sozomen tells us) alleged upon the other part which Irenzeus would have to be forborne, the plea of both their traditions met in this, that on Easter Day aovri@y or pnoteav eridvces TroveioOas, seu vnoteias érudvecOau and so the decrees of their several synods also concluded for tév kata To [Idoya vnotesdv purdtrecOat Tas émiddoets on the day of the Lord’s resurrection; so that the Paschal fast 468 according to them and their pleaded traditions apostolical on all hands was ai cata 170 IIdoya vynotetas, or aortiac not vnorela only, or aouria’ “the fasts or fasting days that were to end in Easter,” and not the “fasting day.” The Church in like manner in Tertullian opposed to the Montanists; Yguod ad jejunia pertineat, certos dies a Deo constitutos,—certe in Evangelio illos dies jejuniis determinatos, in quibus ablatus est sponsus, “that there were certain days appointed by God for x Lib. de Oratione, c. 14. [p. 135.] y (Vid. p. 21. sup. ] 220 the shorter periods not approved by Ireneus ; fastings,—that in the Gospel those days were determined for fastings, on which the Bridegroom was taken away ;” certain “ days,” not “day;” “those days,” not only “that day.” So Dionysius of Alexandria, 770 ev yap ote yp7—péypis exelvou [Tod THS avacTdcews KaLpov] Tas Yruyas Tals VnoTElals TaTTELV- OUVTAaS, UTO TaVT@Y Opmolws OpmoroynOjceTat’ “by all it will be confessed, that we must humble our souls with fastings until the feast of Easter.” To this add that the twenty-four Paschal Epistles or Sermons of Theophilus and Cyril, patri- archs of Alexandria, each of them do conclude that according to evangelical or apostolical traditions, constitutions, or teach- ings, they should end or dissolve tas vyoretas—it is still plurally—the fasts, on Easter eve. The forty-fifth canon of the Laodicean Council confirmed in General Council* tells us of dylats Ths Teccapaxooths vnotetas”, the holy fasts, not fasting day, of Lent. St. Ambrose thought more commanded by God to Christians of an ordinary strength than the fast of a day in Lent, when he said, * Propitid divinitate ecce jam pene transegimus Quadragesime indicta jejunia, et precepta Christi Domini abstinentie devotione complevimus ; where he calls the many fasts indicted in one Lent the precepts of God. Secondly, Irenzus by his recital, that some thought they ought to fast two days and no more, and others more, cannot be understood as if Irenzeus approved that number, which Dionysius‘ his words, the patriarch of Alexandria within a few years after, disparaged greatly, even when performed with greatest severity of superposition or fasting to cock-crowing, “as if they thought they did some great matter,” saith he. The question which Christians were wont to propound one to another in St. Chrysostom’s time*, was not how many hours, nor how many days they had fasted of that Lent, but how many weeks, mocas éxactos éBdouddas évnotevoe; and ye might hear them answer—none of them one, but—some two, some three, and some all, Trav 6€ 6Te Tacas evnotevoay EB60o- * [Epistola ad Basilidem. [vid. p.32. e.g. in Trull. can. 52. vol. iii. col. sup. | 1681. | @ [Viz. in Trull. can. 2. vol. iii. col. ¢ [Serm. xxxili. init. vol. ii, Append. 1660.] p. 434. ] » [No canon of the Council of Lao- d [Vid. p. 82. sup. ] dicea has more than the word teooapa- © Homil. xvi. ad popul. Antiochen. kooTy. Elsewhere, however, the ex- [ vol. ii. p. 168. ] pressions are of frequent occurrence, the “forty” originally of days, not hours. 221 padas’ therefore there was a known “all,” which all know to have been so many as contain forty days, and that two or three 469 weeks were not all, much less two or three days all the days. But the question may be put against that ancient gloss, That they who fasted forty hours did it an hour for a day; how that can be, when no mention is of forty days, no nor of teccapakoo7), before Irenzeus’s time? To this—though it be an argument drawn only negatively, from testimony as silent ; which speaks nothing to any proof, especially so far off, when they might speak out and we not hear of it, and in an age whereof so few monuments are left remaining—yet it may be said, that if tecoapaxoory be found; then forty days: for what tecoapaxooty distinctly signifies, it being purely an ecclesiastical word, surely the Church’s use and interpretation of that word, wherever any thing distinct can certainly be known, as it may in a thousand places, must needs be a better lexicon to us, than our own interested conjectures from the origination common to both. Now let one eccle- siastical record be shewn where teccapaxoo71) must signify a fast of forty hours (for though here is such a fast in Irenzeus, yet no such name here), and we will produce numberless an- cient monuments of the Church where it is impossible to be forty hours, but must be many weeks; such as the forty-fifth, fiftieth, and fifty-first canons of Laodicea’; yea where it must needs signify the fast of forty days precisely, as where they are precisely reckoned up, as in most of the twenty-four Epistles Paschal of Theophilus and St. Cyril®: and what the use of the word teccapaxooty, quadragesima, soon after Trenzus signified in the Church, is most considerable as to this inquiry; now when it is in Origen?, habemus Quadra- gesime dies jejuntis consecratos, we have the days of Quadra- gesima consecrated “ to fasts,” it cannot be meant of one fast, or of forty hours only, but of days it is; and that is the nearest to Irenzus’s time which can be shewn. Now hear we the whole entire passage of Irenzus'‘, which is this, o¥dé yap povoy TeEpt THs nuépas éoTiv 7 audio ByTHCLSs, GdXa Kat TEpl TOD Eldovs avTOD THs VHOTELaS* OL meV yap ol- f [Vol. i. col. 790.] p. 246. ] & [ Vid. p. 40, sq. 49, sqq. sup. ] ' (Vid. p. 80. sup. | h Hom. x. in Levit. xvi. [vol. ii. 222 The passage mistranslated by the opponents ovTat pwiav nuépav Sely avTods vnoTeverv’ of Dé SvO" of Sé Kal TAElovas’ of O€ TETTAPAKOVTA Hpas Huepivds TE Kal VUKTEPL- VAS TULMLETPODAL THY Huépav aAVTOV’ Kal TOLAUTN MEV TOLKINLA TOV ETLTNPOLVT@Y Ov VOY ep Hua@Y Yyeyovuia, GANA Kal TOAD TMpOTEpoyv ET TOV TPO UAV, TOV Tapa TO aKkpLBEes ws ELKOS Kpatotvtwr, THY KAO aTAOTHTA Kal idtwTLcpov cuVHOeLar Eis TO PETETELTA TETTOLNKOTMV’ Kal ovdév EXaTTOV TAVYTES OUTOL eipyvevody Te, Kal eipnvevomev mpdos aAAAoUS, Kal 7 Ova- 470 govia THs vnotelas THY Opovolay THs TicTews cuVicTHCL’ about the reading whereof or punctuation, and about render- ing of the former part of it, we shall easily agree; “neither is the controversy only about the day” of Easter, “but also con- cerning the form itself of the fast; for some think that they ought to fast one day, some two, others also more, and some by forty hours of day-time and of night commensurate their day. And such variety of those that keep” the fast, &c. Hitherto we have little difference with our brethren; but as to that which follows, just cause of great complaint of the abuse of the author, and of the reader, and of the fast. For those following words we say our brethren in the sixty-sixth! page of their Grand Debate have translated amiss to their own advantage, for the disparagement of the Paschal fast, in these words, “ with our ancestors, who, as is most like, propagated to posterity a custom which they retained, as brought in by a certain simplicity and private will,” instead of those words from the Greek, “ with our ancestors, who less accurately, as is most like, retaining” the form of the fast above mentioned, “have changed the simple and plain custom” (or “the custom which was after a simple and plain manner of speaking”) “into that which followed after.” For four words our brethren put in which are not in the Greek either formally or virtually, viz. first, “brought in” say they, that their English reader might think that Irenzus had said, that even that which Irenzeus’s ancestors retained, and not then devised, the custom of the fast, was brought in by a certain simplicity and private will; tell us now I pray what one word there is in your author which ye pretend to translate, that signifies “brought in,” or “brought in by a certain simplicity and private will?” but if there be no word of “ bringing in by a certain simplicity,” &c. i [P. 34] to disparaye the Paschal fast 223 but only of changing that simple vulgar manner which was be- fore, then you have not dealt truly in a matter of main concern to the question; as if those long before Irenzeus’s time had re- tained what was before their time, and propagated to posterity a custom at first brought in by a certain simplicity and private will; whereas there is not one word of all that in the text, neither of “ propagating to posterity,” nor of “brought in,” nor of “private will,” nor of “a certain.” For secondly, tell us you, what word is there for “propagating to posterity”? it is not, you see, efs Tovs perémevta in any copy; you pretend 471not that, nor can you; and then how can eis 70 peréresta merromkotoyv signify propagating to posterity, since there is nothing in the Greek that signifies either propagating, or posterity? no more like than changing is to propagating, and the thing changed or made another thing or another manner is to posterity. Thirdly, how can any sincerely render TOV Tapa TO axpiBés KpaTovyTw@V THY Kal’ amdOTHTA Kal idvwtiopov cuvnPevay, “ propagating to posterity the custom which they retain as brought in by a certain simplicity and private will’? for beside nothing of “ propagating,” nothing of “posterity,” nothing of “brought in,” why is (dc@ticpds: there to be rendered “a private will”? Fourthly, what Irenzus spake in praise, Tv xa@’ amdoTTAa, “in simplicity,” that you, that you might pretend it was brought in, and amiss too, render by “a certain simplicity,” so changing by your additament of “a certain” simplicity that which was the praise of that custom which should have been still re- tained, into dispraise by a certain artifice. Howbeit Hesy- chius saith*® dAodv, TO un mAayLov' Irenzeus’s word, in the concrete, the prince of grammarians renders “not oblique,” which you here would have the ground of an obliquity brought in. Phavorinus', and Suidas™ out of Polybius, tell us that ads signifies also @s mpoTov, and so the “custom according to simplicity” will be the “custom that was from the first ;” Phavorinus adds there, ardobv, atreplepyov" 1) TO pndev pet érrivoias €& éavtod mAaTTOV’ and amAdTHs, EELS atreplepyos’ and amXobdy, ov moXvTpoTov’ that is said to be “simple,” or ‘according to simplicity,” which is not a thing that one fashions or forms after his own device, not of various k [Vol.i. col. 454. ] 1 [P. 69. ama@s, rpdrws. | ™ (Col. 469. ] 224 and make it appear of later institution ; and busy humour. Thus much you have put in; now see what you have left out, a main thing which was against you, viz. these words, mapa Td axpiBés, for which there is no English at all in your version, for it had wholly marred your cause; the author thus saying, if he be truly rendered, “and such variety of those that keep” this fast “hath not been made or begun now in our age, but very long before with our ancestors, who, as is meet to believe, not accurately re- taining” the manner of the fast above mentioned, “have changed the custom which was simple and plain, into that which was afterwards,” thereby plainly intimating that all those instances of definite numbers above mentioned by him were so many deviations for want of accurate observing of the former plain and simple manner; if you have at all rendered 472 Tapa TO axpiBes, tell us. Yet nevertheless Irenzeus and the Church charitably tolerating what he said was beside that which was at first, beside what in accurateness ought to have been, the plain and simple manner, all these, both those which he expressly named, and those which are here implied, such as did keep the fast accurately, lived peaceably together, and we are in peace, saith he; but what he thought of such as should refuse to keep the feast or the fast at all, he doth not there tell us, none in that age giving occasion of that.—If you think there is no such cause now why we should thus complain of your translation ; is it not in earnest hard, that to the advan- tage of your cause and the hurt of the honour of the Church’s anniversary public fast, you should change, put in, and leave out of the words of the author whom yourselves produce, and not that only, but contrary to true translation even of our own former learned writers? whose error, if any, might have been corrected by you, but not their faithful translation blotted out. Thus before our time Musculus rendered the place, " Qui ante nos preter accuratam diligentiam, ut verosimile est, rerum ha- benis potiti, simplicem et vulgatam consuetudinem posthabuerunt ac mutarunt; that which he renders “have postponed and changed the simple and vulgar custom,” you read “have pro- pagated to posterity the custom which they retain, as brought in by a certain simplicity and private will.” But Ruffinus® also, and he one of the ancients, reads with Musculus and us n [P. 83.] o [P, 124.] rather, it shews the abridgment 225 in the main, against you, thus, Qui non simpliciter quod ab initio traditum est tenentes, in alium morem vel per negligen- tiam vel per imperitiam postmodum decidére. What mapa ro axpuBes signifies, we all know; and no unconcerned inter- preter that had not somewhat of your cause to maintain ever so palpably omitted those words before you; and being not omitted, they charge the authors of those varieties with want of careful keeping to the former rule; all which is indeed against the service of your hypothesis to take notice of.—Now what i(dvwticpuos here means, is to be discerned partly from the import of the word itself, and partly by the company with which it is joined; ‘Ovwtecpos, sermonis forma e vulgo sumpta, apud Dionysium Longinum?; idiétar, 473 ToNtTat, saith Hesychius4, and Suidas’ out of Thucydides, “vulgar and genuine citizens ;” Aristophanes év Batpdaxous mept Tovs Eevods Kal Tovs idi@tas’ idi@Tas Tods tdlovs Ré- yet, saith Suidas, “toward strangers, and toward the native and proper citizens ;” (Suwticpos, vulgata consuetudo, saith Musculuss, &c. here in this place especially, being joined with amAoTnTa’ Thy KAO’ adrrOTHTA Kal idtwTLcpoY ovVHOeELay is surely to be rendered “the custom which was simple and plain,” or “which was after simplicity and plainness;” not with the mystery of forty hours for forty days; nor because it was pascha, therefore to be shrunk up into one day or two.—That els TO petérevta TeTroimKoTwy signifies not “to propagate to those that come after,” but “to change into what came after,” is evident by the words in themselves, and by the like manner of speech in that language, incertum amicorum statum eis acpareav trovetoOat, in Thucydides, “to make it of uncertain before, now certain.” Now the reader hath Irenzus’s words and their true rendering; his sense I shall lay down briefly.—First, that Irenzeus, as he wrote against the Asian custom of keeping Easter in his own name and the name of the rest of the bishops of France, and maintained that Victor’s judgment was the right concerning the day of Easter, yet exhorted Victor to mutual tolerance, peace and love; so here his ap- plauding peaceableness with these various observers of the P [§ 31. p. 69.] ® (Col. 1732.) 4 [Vol. ii. col. 21. ] 8 (Vid. p. preced. | GUNNING, Q 226 of the fast to be the innovation. fast is no approving of the variations and differences which he recites—Yea secondly, he recites them because not approved by him; for his scope was at that time to set down only no other definite numbers but such as were so many sundry deviations from the right rule, which yet ought not to break the communion, at least whilst it was evident that all retained and honoured the feast itself and the fast itself. For that he might persuade Victor that the Asians’ error now in continuing a peculiar custom indulged to the former infancy of the weak new converted Jews amongst them of Asia, against the general custom of the rest of the Christian world which stood free from those particular incumbrances, yet was to be borne with, he useth this argument, That the difference which was not now first, but of old, found about the keeping of the Paschal fast also, and had been introduced by a less accurate observance and want of keeping to the first plain and simple tradition, yet had not heretofore nor ought now to break the peace betwixt such less accurate observers of the manner of the fast, and the others more careful and faithful 474 preservers of the Church’s rule, amongst which he seems to account Victor and himself deservedly in these words, kai ovdeyv EXaTTOV TavTES OTOL EipnvEevTaY TE, Kal elpnVvEevomeED m™pos adrdyrouvs, “all they were nevertheless at peace with the rest, and we with them;” so ought it therefore to be about the day of the feast of EKaster.—Thirdly, therefore also neither one day of fasting, nor two days, or somewhat more, nor forty hours, are the accurate insisting on the first simple and plain tradition of observing that Paschal fast, according to Irenzus. —Fourthly, from Irenzus’s words any one may well collect that there was even on all hands confessed a fast kept, and to be kept, before the feast of Easter; and that before Irenzeus’s time, woAv mpotepor, very long before his days, for which you may allow fairly at least about sixty years, such differ- ences had been and variety about the degree and rigour of keeping that Paschal fast less or longer time; and yet that before such differences and variety there had preceded an agreement, a plain and simple custom, which should have been still, but was not by some accurately observed, but changed into that which in some men’s practice after followed. To which preceding custom if you shall allow but about thirty Another reading given of the passage, 227 or forty years, the least that can entitle it to so known and famous a custom, you have brought it up to the Apostles’ own days, St. John living within ninety-eight years of Irenzeus’s writing this, and yet still all those alleged following varieties and differences agreed accurately in this, that they had observed and would and ought all to observe a Paschal fast, and feast ; that there were certain fasts, yyotetat or aowTiaz, to be ended yearly at Easter; that the celebration of the Pasch was a thing worthy of their great care and faithfulness, and the very less circumstances of it worthy of peaceable enquiry at the least, and persuading one the other if they could. Which the sacred first General Council of Nice thought worthy the second place in their care, and which they then established by joint decree; and here whiles yet they could not agree, all sides acknowledged apostolical tradition in both Churches of East and West; and an agreeing tradition ever in the Church touching certain fasts to be ended at Easter, whensoever that was to be. Thus the text of Irenzeus by you produced, is not against us, but for us. Though I allow, as I do, their reading and punctuation to 475 be, as it is, very probable; yet here before we part with that text, I must tell you that there is another reading with other punctuation, which is very probable also, and hath seemed the true reading to many learned men, it being certain that in the old Greek MSS. of the age of Irenzeus there were no accents or points usually and distinctly added. The reading is that which Ruffinus of ancient time, and our late learned Sir Henry Savil, with the reverend and learned Bishop Mon- tague, and Christophorson also in part, do follow, and it is thus; of wév yap olovtas play jpépav Setv abtodvs vnotever of S€ Sor of Sé Kat Trelovas’ of Sé TeccapadKoyTa’ dpas TE hmepiwas Kal vuKTEpivas oUppEeTpOdoL TIV Huépayv avTav" “for some think they ought to fast one day, and some two, and some also more, and some forty: and” withal ‘“ measure their day by the hours of the day, and also of the night;” that is, deeming that they ought to measure out each of their number of forty days by all the hours of the day, and most also of the night following, at least unto the cock-crowing; so that they relaxed their fast and began to refresh themselves also with sleep not but then, which was an excess of rigour on the Q2 228 but still supposing a forty days’ abstinence. one hand; as those pittances of one or two days were in ex- treme on the other hand of defect, and contracting or shrink- ing up the fast; all which variety came from those who “long before” Irenzeus’s days, “retaining not accurately, as is proba- ble, the manner of the fast” at first delivered, “had changed the simple and plain manner into that which followed.” Ruffi- nus’s reading of the former part of the words is thus, guidam uno tantum die putant observari debere jejunium, alii duobus, alii vero pluribus, nonnulli etiam quadraginta, ita ut horas diurnas nocturnasque computantes diem statuant ; only here we are to remember, that Irenzeus saith not of 5 texcapadxovta vuyOn- Hepat, or “ forty times twenty-four hours,” for then must they have eat nothing in forty days: but “forty days computing into their day not only all the hours of the day but the night hours also,” sc. unto cock-crowing, h. e. forty irepOécers or superpositions, such as Dionysius of Alexandria" in his Epistle to Basilides describeth some; and this reading is made the more probable, both in regard that there doth not occur, that ever I could learn of, any other record beside this contro- verted one, of any forty hours’ fast either in Irenzus’s time, or before, or after; and for that on the other hand Dionysius 476 of Alexandria’, living not long after Irenzeus, mentions (and that with praise, and no note of excess) in the forecited epistle some that passed the whole great week, tas €& trav vnoTEL@v nwépas, so as fasting every day, taking in the hours of day and of night also, until the cock-crowing at the least, adr’ ot wey Kat Tacas UrepTiOéacw dovtor SvaTedodvTEs* —kai Tots méev avy dcatrovnPetow ev Tats bTepOécecw, ciTa aToKamoval Kal pwovovovyl éxdeElrrovel, cvyyVeE_N THS Taxu- Tépas yevoews. Epiphanius also*, ti dé tecoapaxoothyy— guardrrew elwbev 9 adtn ’Exkdynola év vnoteiats Svatedotoa —tas dé && iépas tod IIdoya év Enpopayia Svaterodcr mavtTes of Kaol'—xKal OrAnv THY EBSouada tives AYPL adEK- Tpvovav KraYYHSs, THs Kupiakns émipwaoKovons, aypuTviais dtateXodot tas && “the whole Church is wont to keep the Lent continuing in fastings,—but the six days of the Pasch” or Paschal week “all the people continue in dry or hard diet; and some even all the week unto the cock-crowing of the t Or tjepovdnrio. v [Vid. p. 82. sup. | ules 1OOs) x In Expos. Fid.[¢. 22. vol i. p. 1105. ] The context shews a regular observance, 229 Lord’s day dawning, and continue in watches through the six days.” Eusebius also doth testify of the Christian manner’, ras é& &ous eicérte Sé viv Tpds Hu@v emLTEMOUMEVAS ATKICELS* &s Suahepovtws Kata THY TOD GwTHplov TAOoUS EopTHY, Ev act- rlais Kal Siavuxtepevocow, Tpocoxais Te THY Deiwy NOywv éxterelyv ci@Oapev' “that they were wont to spend more emi- nently the days near the solemnity of our Saviour’s Passion in fastings, in whole night watches, and attention to the word of God.” This it seems some too forwardly pressed even throughout all the forty days, and as a duty (for so the words must dd xotvod be understood), of 6é olovtay Sev adTovs ynoTevely TEeTTapdKovTa’ wpas TE Hwepivas Kal vUKTEpiWas cuupmeTpovor THY HLépav avTav.—Now whether we follow this reading or the other, all the definite numbers, as there managed, are recited by Irenzus as deviations from the plain and simple manner; and both readings suppose the use of forty days’ abstinence as being before in the Church. To the rest of your allegations answer shall as fully be made in the eighth chapter; only here because you bid us in 477 your sixty-sixth page’ read the rest of the chapter, we have so done; but find nothing that favours your cause, but still against you more than enough; for in the following part of the chapter Irenzeus tells Victor that Anicetus his predecessor could not persuade Polycarp, whom above he calls the blessed Polycarp, not to keep Easter according to the tradition in Asia, &re peta Iwavvov tod pabntod tod Kupiov iuav Kat TOV AOLTOV aTroTTOAwY ols cUVdLETPLpED det TETNPNKOTA, “ aS which he had ever kept or observed with St. John the dis- ciple of our Lord, and the rest of the Apostles with whom he had conversed.” Here if the blessed and holy martyr Polycarp be to be believed, as he is by all sober Christians in the world, it is undeniably certain that St. John the Apostle and other Apostles, and Polycarp with St. John the Apostle and with those other Apostles with whom he had conversed, did con- stantly keep an annual set feast of Easter. And now I leave it to you to tell us who they are that have taught the sectaries to condemn the observation of such anniversary set feasts, and particularly that anniversary day of Easter, as superstitious and not agreeable to the purity of the best Christians; against y Lib. ii. c. 17. [p. 69.) z [P. 34] 230 as founded on apostolical tradition, whom I enter this charge, even against all that so at any time teach Christian people, That they are undeniably found con- demners of St. John the Apostle and of other Apostles of the Lord, I add, even in that wherein St. John and those other Apostles of the Lord agreed with St. Peter and St. Paul, in that wherein Polycarp and Anicetus agreed, Polycrates and Victor agreed, and were all of one accord, had one custom, both those Apostles which towards their latter end abode in Europe and those which so abode in Asia, and the bishops their successors in the west and in the east, the first and second age, before and after St. John’s death until Polycarp, yea until Victor’s time, and it is known even until our time also. For their time so much was pleaded, as may be seen by comparing this of Euseb. v. 25%. with cap. 23, and with Sozomen vii. 19°. Now how sure a witness this holy Polycarp was in what he said of the Apostles, and said he knew by conversing with them, Irenzeus whom you have pro- duced shall tell you’; his own Greek words we have in Eusebius‘, cal TorvKaptros 6é ov povov bd "ArootéXov ua- Onrevbeis Kal cvvavactpadels moots Tots Tov Xpiotov éwpakoowv, adda Kal b7O “ATooTONwY KaTacTabels els THY "Aciav év TH ev Spmipvyn exxrAnola éerlckotos, ov Kal Hels 478 éwpaKapev—evdoEws Kai éeripavéctata paptupyncas é&nNOe Tov Biov' tadra diddéas acl, & Kal Tapa Tov ’ATrocTOA@Y éuabev, & Kal 7) €xKAnola Tapadidwow, a Kal pova éoTiv annoy paptupovow al Kata tThv ’Aciav éxkrAnolat Tacau ** Polycarp not only was the disciple of the Apostles and had conversed with many that had seen Christ, but was by the Apostles constituted bishop in Asia of the Church of Smyrna ; whom also we have seen;—he gloriously and most remark- ably suffering martyrdom departed out of this life; having always taught those things which he had learned of the Apostles, which also the Church doth deliver, and which only are true; and all the Churches in Asia do bear him this record,” And yet either this Polycarp must now be found a false witness of what he had seen done by the Apostles when he conversed with them, and of what he had done and done constantly with them; or else the Apostles did observe some a [P. 250, 241, sqq.] cS iibeiiieers: DEP 306,]| 1 Lib. iv, c. 14. [p. 161.] of Easter, and a fast preceding it. 231 anniversary set holy day and this particularly, and those that have clamoured on this and the like as superstitious are found condemners of the Apostles themselves. This is the charge, let it not be forgot to be wiped off. And since you bid us to read on, we read on still but to the very next words after your direction, and behold the bishops, Narcissus, Theophilus, Cassius, and Clarus, of the same time with Irenzus, and others with them, assembled in Palestina ¢zrepi tis Katen- Oovons cis avtovs éx Siadoyhs THY amooTOkwy Tepi Tod Ildoya rapaddcews Treiota Svechnpores, in their writing or decree “discoursing much concerning the tradition of the Apostles touching Easter which had come down to them by succession,” and the fast confessedly on all hands was to precede the feast of Easter; and so in cap. 23.‘ we read of an apostolical tradition received and practised also in more than three parts of the world, pwndetépa mapa tiv Tis ava- TATEWS TOD THTHPOS HUdV HuAdi.apopov, ws pny, mept Tov IIdoya xavova: ef’ @ Te ExaoTOV pev KATA THY CUVH- Gevav iy éx mporivews exes Trotety TO Idoya, et BovdXovro:— Tod Gpou Toivuy TovTou Trepi THS EopTis Tod Ildoxya wap’ ad’rav Tote BeBawwhévtos, 6 FaPBatios—el tote SvaTrepwvnpévn eyé- veto 1) To IIaoya éopty, adtos Kal” éavtov tportapBdvev évr- Tevoe, KAL VUKTEPEVOY, THY VEvoLLcLévnY TOV caBPaToU ipuépav érretéres ToD IIdoya “ they set forth a canon concerning the feast of Easter, and called it the Adiaphoron or Canon of Indifferency; saying, that the difference of the feast was not a sufficient cause to divide” their “ Church; they having de- vised such things at large, they decree their Canon of Indif- ferency concerning Easter, so as that every one might keep Easter according to the custom which he had taken up before, if it pleased him;—this decree being confirmed by them, Sabbatius—so oft as it happened that their times of keeping ship, is c. 11, 19: (pp. 81 8 Lib. v.c. 21. [p. 281.] 328.] 272 the Novatians, whose opinions he favoured, Easter differed, would by himself beforehand fast and keep the watch, and then keep Easter on” his ‘‘ wonted Sabbath day.” Here we see the Novatian Church or sect owning openly an indifference of the time of the feast of Easter (and so of the precurring fast; for so here Sabbatius keeping by him- 517 self aforehand the feast of Easter, kept also by himself afore- hand the fast and the watch which was to precede). It was now serviceable to the Novatians that their friends and favourers, according to the tenor of this Council and Canon, should plead the small import and indifferency of such mat- ters; such, suppose a while, was Socrates, who liked rather of the Catholic order, yet pleaded for mutual tolerance, even after the establishment of that matter throughout the Chris- tian Church by the sacred Council of Nice, as well as had been with good cause before. To this purpose plea was made for them, as we read in this chapter of Socrates, cxo7rds pév ov yéyove Tois “ArroorTéXos ov TeEpL pmepav EopTacTLK@V vomwobereiv'—erreron pidodar Tas éoptas ot avOpwirou dua TO aviecbat TY Tovar, ev avTais ExaoTOL KaTa ywpas, ws éBov- AROncav, THY pyHNVY TOD TwTHpL@BdOYS maBous eE EHovs Twos érreTéNeTAaV’ OV Yap VOU@ TOTO TapadvAdTTEW 6 YwrTp 4) ob ArrootonXor Hiv Tapnyyekav'—ovTw kai » Tob IIacya éopty map éxdoto.s éx cuvnbetas Twos idiafovoay éoye THY TaApAaTH- pnow, bia Td undéva Tv ’ArrooTONwVY, ws epnv, pnSevi VEvojLo- Oernxévat mrept avtiss bru Sé €& EOovs padrov 4) amo vopou map éxaotows €€ apyaiov Thy Twapatnpnow édaBev, ata Ta mpayyata Sevier. and some other such sayings, with a keen anger at the bishops, are found in him. Now whether Socrates, if he were indeed a favourer of the Novatians in their main error, may not be thought to have written these things to gratify the Novatians, for the reconciling of them one to another in this lesser matter, and reconciling them both to the Church herein, let the prudent judge. I shall proceed to examine whether Socrates were so indeed, a favourer of their main error; wherein I shall not content myself to receive others’ accusations of him, such as the learned Greek patriarch Photius, who makes this judgment of Socrates", év tots Séypacw ov Alay éotiv axptBys, but shall rather hear himself what he saith, whom you may read " [P. 6. cod, 28. ] as appears from his remarks upon 273 much displeased with the holy and famous patriarch of Con- stantinople, St. John Chrysostom, lib. vi. cap. 11*; where he relating of Chrysostom, woAAds éxxAnoias Navatiavav kal Teocapeckaisexatitav adedov, that he took away many of 518 the churches from the Novatians and the Tessarescaidecatitz, he saith of that holy man in the same chapter, wpds &XoTv- mlav tponyOn: he imputes unto him tiv yvounv brovaor, “a subdolous and secretly exulcerate mind ;” he says that for his favour to an insolent person, one Serapion, 70 cata Tod émioKxoTrov picos mAEov é€énmreto’ and c. 3.¥ dua CHAO co- ppoctyns mixporepos’ and c. 21. relating St. Chrysostom’s death, he leaves this mark upon him’, ’Iwdvyns 6€ éreNevT NTE Th TecoapeckaivexaTn Tov ceTTEUBplov punvos, avip ws Kal Tpotepov epnv dia Chrov cwppocvvys Ovpo mr€ov 7 aidol yapifopevos* ~ John” as he calls him “died the 14th day of September, a man, as I said before, by reason of his zeal of temperance giving way more to wrath than to modesty.” Consider we next as touching the main error itself of the Novatians, wherein as he doth pronounce of Novatus him- self, that he died a martyr*: Novatus is Socrates’ martyr, and the miracles wrought by his followers, as he saith, he is diligent in; but St. Chrysostom even after his death he thus proceeds to censure, because he defended that repentance was not to be denied to those that fell after baptism more than once, alleging against him an ancient more severe dis- cipline of a synod of bishops; as if the following bishops had not power in their times, seeing cause, to relax such severity of discipline. His words of Chrysostom are’, Oav- pedoas Sé pot erretot, TAS TocoDTOY EAAOY cwhpoatyyns aoKav év Tpocopirlas avTod Katadppovely Ths cwdhpoctyyns édidake pds yap meta TO BdarTicpa Tapa THs TuVodoU THY éTLTKOTTOV petavolas Tois émtaiKkoo. So0elans, avTos ameTOApNoeEV Eltrety, YidudKls peTavoncas eloeXOe “it is matter of admiration to me, how he” John, as above he calls him, “shewing so great a zeal of temperance, should in his discourses teach men to despise temperance; for, repentance being granted by a synod of bishops to such as had fallen once after baptism, PAS. | @ Lib. iv. c. 28. [p. 246. ] y [P. 303. ] b Lib. vi. c. 21. [p. 329. ] z [P. 829. | GUNNING, — 274 Novatus himself, and his opponents he was bold to say, If thou hast repented a thousand times enter hither;” surely not far off from his Lord’s merciful sense, Luke xvii. 3, 4, 5. “Take heed to yourselves; if thy brother trespass against thee, rebuke him; and if he repent, forgive him: and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. And the Apostles said unto the Lord, Increase our faith ;” they say not, our charity only, but our faith. Compare this also with Matt. xviii. 15—18. Surely this was no argument of suvxporys or bitterness of Chrysostom, whereof Socrates hath accused him. But is 519 Socrates more favourable to the more ancient bishops who op- posed Novatus? that you may read in his fourth book, c. 28,° where having related Novatus’s letters, he then speaks of Cor- nelius’s contrary letters (who was a holy bishop and martyr of Rome), tod émicxétrov Kopyndiov ypdupata, Kal Tots peta TO Barticpa hwaptnkiow erayyerdopeva THY cuyY@pnow" ovTw 5é audotépav éricté\AovT@y Ta évavtia, K.T. r. “both” saith he, “confirming their opinion from the Holy Scriptures,” é« tav Oelwy oyupotvTwv & ExaTepos Edeyev, he adds, dao pida- paptiwoves, Spakduevor THs TOTE Solelans cuyyapHoews, Kat els TOV érretTa Ypovoy él TacNsS apmapTias avTH cUveypHoayTo™ daiverar 5é ta Ppvywv éOvn cwdppovéctepa eivar THV adAdwV eOvev' Kat yap 1) Kal oTravidKis Ppvryes duvbovow,—ov0é yap immrobpoulat, ovdé Oéatpa otrovdatovtTat viv Trap’ avTois* 540 jot Soke waddov emrivevevKévat TovTOVS TE Kal TOS OUTW Ppovodv- Tas mpos Ta Tapa Navatov TOTE ypapopeva’ ws pcos yap éEalcvov Tap avTots 7) Topveia vouiterar’ Kal yap Tods olac- dymote GANS aipécews cwppovéctepov BiodvTas Ppvyas Kat ITapdayovas éotiv evpetv’ tiv 5é avdtiy aitiav Kai trepl Tovs olxovvTas Ta éoTrépia pépn Kal Navatw trevlapynoavtas evar vou.itw “for as many as were lovers of sin, laid hold of that concession which was granted” viz. by Cornelius the holy and true bishop of Rome, “and so for time to come used that concession for all manner of sin; but the manners of the Phrygians appear to be more sober than other nations’; for they indeed seldom swear,—with them there is no running after horse-races, nor theatres; wherefore it is, as it seems to me, that these, and those which were so affected, inclined e [P. 245.] St. Chrysostom and Cornelius. 275 rather to the things then written by Novatus; for fornication is counted with them as a detestable abomination; for why? you may find the Phrygians and Paphlagonians living more soberly than any other sect whatsoever; and there is the same reason, 1 suppose, of them also who live about the western parts, and hearken unto or obey Novatus.” Who- ever hath read in story the sound and Catholic faith, and 520 holy life, and martyrdom, of Cornelius, St.Cyprian’s dear friend; and hath read in St. Cyprian the lewd and wicked life of Novatus, and his factious schism, and heretical teach- ing, let him judge of these words of Socrates? which he would leave behind him in his history to the world. Lastly, when St. Chrysostom was driven in banishment, he saith thus, “ Others have said that John suffered in his deposition justly, because he had taken away many Churches from the Novatians and the Quartadecimani and certain others; but whether that abdication of John was just, according to the saying of those that had been grieved by him, God, who knoweth the secrets and the truth itself in that matter, is a just Judge.” These things have I let you hear Socrates speak from himself, not to withdraw any due regard to his labours and history, except only wherein things regarding some part or other of the Novatians’ singularity, and his thence detracting from the holy Catholic bishops, such as Cornelius the martyr and St. Chrysostom, and from the honour of the Church’s holy fasts and feasts; wherein I deem that he ought not to be heard against the consent of the Catholic Doctors and Fathers of all ages, without great in- justice to the Church.—I conclude this chapter with this double item; first, that allowing all that which our brethren the presbyterians brought out of Socrates for themselves, it hath been shewn above that it profits not their cause at all, nor hurts ours; secondly, that all other loose sayings of Socrates, removing from the Apostles all care of any such thing as the feast of Easter, or the fast preceding, or other holy days, are but the effects of his Novatian infection, a pursuance of that Canon of Indifferency® which his friends the Novatians assembled in Council had decreed at Angar in Bithynia. @ (Lab. yi. c. 19. p, 328.] © Socrat. lib. v. c. 21. [vid. p. 271. sup. ] T2 276 Lent service of our Church CHAPTER VIII. AN ANSWER TO THE OTHER OBJECTIONS OF THE PRESBYTERIANS, AND TO THEIR PRETENCE FROM AN ACT OF PARLIAMENT. Tue fifth proposal of our brethren the presbyterians, as they have published it now themselves in their Grand Debate p. 44.£ was this, “That nothing should be in the Liturgy, which so much as seems to countenance the observation of Lent as a religious fast.” This by them propounded and de- sired of the king and bishops and the Church of England is, that nothing may be left even of that which is extant in our public Liturgy; wherein is no one word of the choice of meats, but only first, of prayers and services to Almighty God at that time before Easter; and secondly, of such ab- stinence, that our flesh being subdued to the Spirit, we may ever obey the godly motions of the Lord in righteousness and true holiness, to His honour and glory; and thirdly, a grateful remembrance and mention that the Lord for our sakes did fast forty days and forty nights; with a prayer, fourthly, particularly on the first day of Lent, that God would make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of Him, the God of all mercy, perfect remission and forgiveness, through Jesus Christ; and fifthly, on Pas- sion week, and on Good-Friday, a holy and humble memory of our Lord’s being betrayed and given up into the hands of wicked men, and to suffer death upon the cross for His family the Church, with a prayer for the whole body of that Church, and for all the enemies thereof, all Jews, Turks, infidels, and heretics (on that day on which Christ prayed for His enemies on the cross); and sixthly, a narrative that in the primitive Church there was a godly discipline (the restoring whereof the Church desires) that at the beginning of Lent such per- sons as were notorious sinners were put to open penance and punished in this world, that their souls might be saved in the day of the Lord; and that others admonished by their example might be the more afraid to offend; with the read- f (Vid. p. 31.] 521 reviewed and vindicated from censure. 277 ing, seventhly, of the general sentences of God’s cursing against impenitent sinners, the people being required to 522@ive after the several sentences an acknowledgment with their own mouths that the curse of God is so due to im- penitent sinners; and eighthly, a following godly earnest exhortation to repentance, and David's fifty-first psalm of repentance, with some holy penitential prayers following ; beside these eight things, let them shew us if they can any thing that is of Lent in our Common Prayer Book. In all and every of these eight things it is manifest that the Church of England doth exercise some part of her religion in the fast of Lent, wherein she prays also unto God that she may exercise religious abstinence. Nor were their propounded de- sires, they well know, to meddle with aught else than what is in the Common Prayer Book, as themselves give all the world to understand by their own now printing his majesty’s com- mission, given to them with others, in the beginning of their book: nor they, nor others then by that commission, were to propound, advise, answer, or reply any thing touching Lent, but what was in the said Common Prayer Book; and your proposal being framed accordingly, That nothing be in the Liturgy which so much as seems to countenance the observa- tion of Lent as a religious fast, I have summed up all that is in the said Liturgy touching the religious fast of Lent: it now abides upon your part, because you have brought it into public view, to say now before all the world if you can, first, whether there be aught in the Liturgy that so much as seems to countenance the observation of Lent as a religious fast, beside either all these eight rehearsals which I have summed up, or something of or in some one or more of these branches; and if there be nothing else, as it is sure there is not, then it now remains your part, which you are challenged to do, to give one instance, if you can, in any thing of all those eight contents of the matters concerning Lent in our Liturgy, with which any Christian can find just fault, i.e. to name any one thing blameable, or not godly, among all those things whereof you propound and desire that no one thing may be left in the Liturgy. “ Nothing” say you “that may countenance, or so much as seem to countenance the observation of Lent in the Liturgy, as a religious fast:” surely where things of religion 278 The Lent fast, apart from the imitation of Christ, are desired to be left out, there your religion will oblige you, if you can, to shew us something of those things which is evil, at least which is not religious. In the account you have given of your own proposal first and last, page 4, 70—75,£ wherein is every word you speak of this matter, you have not touched so much as any one thing contained in all the Common Prayer Book (except perhaps 523 one, and that mistaken, as shall be shewn); but instead of doing of that which was most reasonable for you to have done, you give us, where you make your proposal, only two reasons of your own, in three names; where you pass from Christ to Moses, and from Moses forthwith to the act of parliament 5 Elizabeth; and that is all. First you say, “ That nothing be in the Liturgy, which may seem to countenance the ob- | servation of Lent as a religious fast; the example of Christ’s | fasting forty days and nights being no more imitable, nor in- tended for the imitations of Christians, than any other of His : miraculous works were, or than Moses’ forty days’ fast was . for the Jews.” Here you would seem to remove the ground which we have for this religious fast; but, Sirs, tell us, we pray you, | 1. May there not be some other sufficient grounds, if this : were none? if you know not, then we shall tell you another, | and a more principal reason, viz. the holy memory of our Blessed Saviour’s death and passion about that time of the | year, as all acknowledge ; and the memory of and compunc- tion for our own sins, which cost the Son of God His own precious Blood; “the looking upon Him whom we have : pierced.” Nor shall it suffice you to say, That we ought always to remember that; for so we ought always to re- member His resurrection for our justification, yet God hath taught us that what ought always to be remembered, yet may with great spiritual profit be by certain stationary and recur- ring days more especially and certainly brought to the re- membrance of all of us generally and jointly. And if Christ’s resurrection have a weekly feast of remembrance, how is the Catholic Church of all ages to be taxed as superstitious for one recurring religious fast in the year, the memorial of His g [ Vid. p. 31—34. ] may yet rest on other sufficient grounds ; 279 passion? This hath been done in all ages, even the purest ; and this fast for this reason, and for this reason principally, the memory of our Lord’s death and passion, the taking away of the Bridegroom: in those days they have fasted. And this reason they have given; and this the Church her- self hath given in her contest with heretics, and that in that very chapter of Tertullian® which afterwards you cite; where the Psychici, i. e. the Catholics, as you acknowledge, give this account of their fast before Easter, Quod ad jejunia per- tineat, certos dies a Deo constitutos opponunt.—Certe in Evan- gelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus, et hos esse jam solos legitimos jejuniorum Christianorum, abolitis legalibus et propheticis vetustatibus.— Sie et Apostolos 524 0bservdsse, nullum aliud imponentes jugum. And when the bishops of the Christian world met together in the first and most sacred General Council, and did therein unite the dif- ferences that had been about the proper time of that feast of Easter and the fast preceding; Constantine having had per- fect knowledge from those bishops, in his imperial letters to the Christian Churches acquaints them with what the bishops had decreed, and writeth thus, rae, iy éx TpeTNsS TOU Td~ Oous jépas dxpt TOD TapoVvToS édurd£apev, Kal emt Tos méd- Novras aidvas THY THs emeTnpijcews TavTyS TUpTAIpwow éK- relveOar'—plav yap éoptHy Thy THs nueTépas énevOepias uépav, rouréoTe THY TOD dywwtdtou m&Bous, 6 T)METEPOS TapéowKe 3 0- mip. Here, Sirs, you see another reason alleged by the Catholics, and taught by the bishops of the Catholic Church as that which had been the reason of observing it ever from the day of our Saviour’s passion unto that present year; and that the Lord had delivered to them the Pasche to be re- membered, of which also Constantine again in the same epistle adds, tv Tod dywwratou maOous [jépav] 6 npérepos mrapésoxe Sortip. Thus hath the Church fulfilled the pro- phecy of God by his prophet Zachary, wherein he promised ch. 12. ver. to pour upon her “the spirit of grace and supplications; and ze they shall look upon Me” saith he «Whom they have pierced; and they shall mourn,” &c. Thus you see, you have done nothing to overthrow the religious fast of Lent, though you h [Vid. p. 21. sup. ] i [Vid. p. 33. sup. ] 280 how far it may be in imitation of Christ ; had removed that which you mentioned, and any other ground, whilst you forgat the principal. 2. But now return we to examine whether ye have, as ye endeavour, overthrown all imitation of Christ in this fast, and so something in the Common Prayer Book; where there is no more than once, but that a just and pious mention of it, viz. in the Collect of the first Sunday, “O Lord, which for our sake didst fast forty days and forty nights: give us grace to use such abstinence, that our flesh being subdued to the Spirit,” &c. Where we doubt not but all Churches in the world will both consent to this prayer, and praise the modest humility of Christ’s handmaid this Church of England (except only some of her own children); for she doth not so much as pray that the Lord would give her grace to use such fasts as He had done; but thankfully acknowledging what He had done for her, viz. fasted forty days and forty nights, she prays that she may “use such abstinence,” calling her own rather abstinence, than fasts, “that our flesh being subdued to the Spirit, we may ever obey His godly motions;” not that she may be glorious in a miracle of fasting, but humbled in an exercise of mortifying; that she may obey His godly motions, not emulate the divine power of His miracle. Tell us out, we pray you, whether our Church praying thus and thus far only, for imitation of Christ in some abstinence, according to our poor measures, doth offend you; and if not this, where in the Common Prayer Book is there aught of that which you accuse ?—But again, why (we pray you) because it is not pos- sible for us to imitate Christ’s miraculous eating nothing at all through all the time of forty days, therefore Christians may not, what you cannot deny to be possible, use some special abstinence through forty days, for the mortifying of those sins for which Christ suffered hunger and thirst, and after- ward crucifixion and death, lest that by any means, when we have known all this done for us, ourselves should become castaways? May not some pious charitable physician go about, according to his skill which God hath given him, and, without taking any thing, use the means of healing the poor sick and lame, in imitation of Christ’s great pity, who went about healing all manner of diseases, because he cannot cure miraculously, infallibly, and universally as Christ did? May so held by the Fathers 281 not some man that hath but ability, after the example of our Saviour’s compassion, pity a multitude that abide three days having nothing to eat, and feed them, because he cannot miraculously multiply loaves? May we not be bid to be holy and perfect as our Lord is holy and perfect, though no miracle can lift us up to equal or come near His holiness or perfection ? What a lame exception therefore have you given against the Church’s excellent prayer? But if the Church moreover in this prayer, and in this fast, and in some lowly degree of petitioned imitation of her Saviour, hath but imi- tated the piety and followed the doctrine of the ancient Fathers of the Church, and been a follower of them as they were followers of Christ; then bless we God who hath given us such a mother, and God send her more dutiful children.— And if ye ask us, who those ancient Fathers were, First, St. Austin, * Quadraginta diebus jejunare monemur ; hoe Lex, cujus persona est in Moyse, hoc prophetia, cujus personam gerit Elias, hoc ipse Dominus monet, qui tanquam testimonium ha- bens ex Lege et prophetis, medius inter illos in monte tribus disci- pulis videntibus atque stupentibus claruit, “we are admonished to fast forty days; this the Law, whose person Moses bare ; this the Prophets, whose person Elias sustained; this the Lord Himself admonisheth us, who as receiving witness from the Law and the Prophets, shone forth in the midst betwixt 526 those two in the mount,” &c. ‘Non enim frustra—quadraginta dies jejuniorum sunt constituti, quibus Moyses et Elias, et tpse Dominus jejunavit: et Ecclesia precipuam observationem jeju- niorum Quadragesimam vocat ; and again, ™ Dies isti [Paschales] preteritis diebus Quadragesime, &c.,—quadragenario numero, quo et Moyses et Elias et ipse Dominus jejunarunt ; precipitur enim nobis et ex Lege, et ex prophetis, et ex ipso Evangelio, &c. St. Hierome, "Ipse quoque Dominus verus Jona missus ad pre- dicationem mundi, jejunat quadraginta dies, et hereditatem nobis jejunii derelinquens, ad esum corporis sui sub hoc numero nostras animas preparat. St. Ambrose, °Dominus enim diabolum postea- quam quadraginta dies jejunavit, evicit ; non quod et ante jejunia k Lib. ii. de Doctrina Christiana, c. m In Ps. ex. [vid. p. 93. sup. ] 16. [vid. p. 93. sup. ] " On Jonah iii. [vid. p. 42. sup. | 1 Quest. super Genes., lib. i, c. 169 © Serm. xxi. [vid. p. 38. sup. ] [vid. p. 138. sup. ] 282 of the Western and Eastern Churches. eum vincere non potuisset, sed ut ostenderet nobis tunc nos diaboli posse esse victores, cum per quadraginta dies victores jejunando desideriorum carnalium fuissemus.—HIlle qui peccatum non habe- bat, Quadragesimam jejunavit: tu non vis Quadragesimam jeju- nare, gui peccas? tlle inquam peccatum non habebat, sed pro nostris jejunavit peccatis. It were easy to add of the Latins many more; Theodulphus Aurelianensis, Bede, and others. —Now hear we the holy Oriental bishops. St. Basil the Great, P6 Kupios spav vnotela THY capKa, iv vTrép Hudv avéraBev, 6xupoaas, otTws év aiTn ToD SiaBoXov Tas TpocBo- Aas UmredeEaTo, Huds Te TaWevwv VnTTElals areihety Kab TraLtdo- TpiBeiv EavTods Tpos TOvs év Tots TrELpacmots ayavas. St. Gre- gory Nazianzen, ‘évjotevoe [Xpiotds] pixpov mpd rhs Trei- pas, nets pd Tod IIdoyas To ev THY vnoTELaVY Ev'—iyiv é THY cuvvéxpwow Xpiotod tovto Sivarat, Kat KaOapols éote MpoeopTios* Kat O péev VyoTEvEL TecoapdKovTa Hpuépas’ Oe«ds yap hv" apels dé TH Suvdwer ToUTO cuvEe“eTpHoapev’ where this Father answers your objection punctually; that though we cannot fast forty days as He; for He was God; yet we can proportionate our abstinence to our power. Magnus Canon Andrez Cretensis: "é&iAéwoas Xpiotov mpocevyais te Kal vnorelas, Kal ayvela, Kal cewvotnte’ Xpiotds—capkl tpoco- MIANTAS,—UMOYPAaMLOV ToL, ® uy, Kal elKdva TrpodeLKVU@V’— vnotevaas 6 Kupios juépas TecoapdKovta'—rpuyn jury GOvpirj- ons, dv cot TpoBddAH 6 €yOpos, mpocevyais Te Kal vnoTeias €xTroowy aTroKpovcOnTw cot. By this time we think the Church’s reasons, and her autho- rity, and authorities which she follows, to come up to the reason of your papers, and the authority of your persons. Your act of parliament shall be considered in the end of your reply, where you are larger in it. In which reply, to begin first with matters of our own function, because you declare yourselves ready in a modest challenge to prove the 527 truth in an equal conference, that you may not want some propositions to prove, we will set down some manifest un- truths of your own in the two leaves of that reply; besides the Fathers, of which every one how ye have mistaken I have shewed you above’. Your first untruth or false proposition » Hom. i. de Jejunio, [vol. ii. p. 7. ] * (Vid. p. 73. sup. ] 4 In Orat. xl. [vid. p. 36. sup. ] S Chap. v. and vii. —eee— Se |. Untruths of the presbyterians exposed ; 283 is this (which contains three in it), viz. “That adoring God not kneeling on the Lord’s days, and using the white gar- ment, and milk and honey after baptism, had more pretence of apostolical tradition, and were generally used more an- ciently, than Lent.” This you being never able to prove, in your insinuation that the Church may as well be called contentious for her not using those things as you for not using Lent, we do indeed (according to your own words) think ye have wronged the Church, and that greatly. That the Church hath shewn you any such example of changing so the fast of Lent, as that you may be allowed by that example not to continue it a religious fast, is another un~ truth; upon which let Tertullian ask you the question‘, quale est autem, ut tune quis in questionem provocet observationem, cum ab ed excidit? A third untruth, That Lent was not known or kept in the second or third ages; and we have seen, as you bid, what follows, and find the direct contrary from those very Fathers which there follow. Upon so many untruths any one may build as many others as are there collected in your reply.—Other things there are, which you know not, and should know. You know not, you say, of any such things as General Councils (except ye retract afterwards your words by a correction that none but yourselves gave you occasion of); for we believe the tradition and practice of the Paschal or Lent fast to be elder than all General Councils ; and do find it in the first General Council, not instituted or commanded, where it needed not; but in plain words there supposed as a thing long before known throughout the Chris- tian world; and so all your following discourse of the com- mands of General Councils, or of a Council of the bishops of one empire, is wholly impertinent. To shew you now the odds betwixt the apostolical tradition of the Paschal fast of Lent, and those you mention; that the three mentioned by you had not, as you say, more pretence, nor equal, shall appear, if you can now be intreated to go about to prove any one, or all, of those three from the like Antiquity, Universality of practice, and Consent of testimony; with which 2581 yet pretend to have proved this of the Paschal or Lenten t Lib. de Corona Militis, c. 2. [p. 101. } 284 their notions of freedom shewn to be fast. Since our controversy is about a binding apostolical tradition, and no other, one certain mark of such binding apostolical tradition is, when the universal Church which always shall continue apostolical, because always built upon the rock and foundation which the Apostles have laid, hath never generally by disuse in any age laid it aside. This we defend of the Paschal or Lent fast; tell us now, whether you are ready to maintain the like of all those three? But whether you will do that or no, if that be but at all true which you now say, That the Church’s changing is an argu- ment of a thing not binding, and therefore not apostolical and perpetual, those of the three which you do not prove never to have been by the Church changed may not by you be pre- tended to be a binding apostolical tradition. Of the very first of them yourselves, when you needed for an argument below, do prove that it was laid by without any repeal by following Councils: now shew us, if you can, when the Paschal fast of Lent was laid by at any time; or when it began, if not from the Apostles; or when it was not, though you cannot tell us the beginning. But if you can neither, and yet cannot be silent, consider the rule of St. Augustine so oft by him pressed against the Donatists, that such things which ever have been continued in the Church universal, nor were at first brought in with any plenary Council, are to be believed to have come from the Apostles; and tell us whether St. Austin did therein insufficiently, blindly, and superstitiously oppose the Donatists. To what you say of St. Hierome’s Ep. ad Lucinum, "unaque- que provincia abundet in sensu suo, et precepta majorum leges apostolicas arbitretur, | answer, he saith not traditiones Apo- stolorum arbitretur ; the Apostle’s law binds us to observe the customs of the Churches of God, while the governors of the Church continue them to be such, and so by authority apo- stolical they are to be obeyed: secondly, there may have been truly different traditions also apostolical in divers countries, as in the very first ages primitive bishops and martyrs have witnessed, such as Polycarp, Anicetus*, &c. You are charged by your opponents, that according to the Apostle’s rule, if you shall oppose yourselves against the custom of the Churches RM olaiespallS63)) * [Vid. p. 27. sup. ] ee enconsistent with their own practice, 285 of God, you are among the number of contentious persons according to St. Paul, 1 Cor. xi. 16; and far be from you the portion which abides contentious persons, which yet you may read Rom.ii.8,9. You reply, that you are not contentious “for not following both the purer times of the Church, and the latter 529 times, in that wherein they are to one another contrary.” But it is the greatest height of the spirit of contention, not only to follow neither the former and purer times, nor the latter, but also to set at contention or contrariety the former and latter times of the Church, in that wherein they agree, viz. in the substance of some Paschal or Lent fast. So that they were so many superfluous questions which you asked, What Churches or what ages you must conform to, till you find us some age in the Church, wherein the Church, in its generality, may not be said to have observed this religious fast of Lent; or, Why ye are not tied (when nobody says ye are not tied) rather to imitate the purer ages, than the more corrupt? Our answer is, that such open opposition of the Catholic Church’s custom in that point, is a corrupt degene- ration of this age. Next when you ask, where God hath commanded you to follow the greater number; surely no- where, if you speak of the greater number of the world: but if you speak of the Church universal, and of her prescribed canons, and universal rule of her pastors; how come the presbyterians to give that privilege to a classis of the pres- bytery, which they deny to the Church universal ? for either in such classis you give your presiding presbyter a power to himself, with the minor part to determine against the major ; which is to be more than a bishop in your account; or else the major part may determine against the minor, or ye can never determine any thing if but one or two do dissent. If God hath made the Church universal a body, as sure He hath, 1 Cor. 12. tell us whether there is not a power in every body over its ordinary members, and what power can that be, if upon difference the greater part doth not stand for the community ? But we speak of such obligation as binds to acquiescence, or silence at least; when God bade that two or three should speak, and the rest should judge, whether did the fewer judge 1 Cor. 14, the more, or the more judge the fewer? and if that be true even in prophets, that the rest shall judge the two or three, it 286 and destructive of all authority whatsoever ; will be surely as true where none hath infallibility, but being gathered together in the name of Christ, they have such power, as a Church, that Christ saith they ought to be heard. If you say they are fallible, so say I; and if you infer, what obedience then can you owe them? if you please, this im- plies that you need not obey any governors at all but such as are infallible; and so none now upon earth, because all such may err, and if you judge they err, there is no sin in dis- obeying them lest you should err with them. And as to the writings of the Apostles and Evangelists, you acknowledging 530 none over you in the interpretation of those Scriptures also, we see what hath followed, we know what will follow; even the following of your own will for a law to yourselves and to others that please to depend upon your interpretation ; it hath been sufficiently tried in the late confusion of our Church and State, That give men but leave to be uncontrolled inter- preters of the law, and they need not care what written laws be called their rule to judge by.— Next whereas you say, that as after Christ, who speaks infallibly by His inspired Apostles, you know no true head of the Church universal, so also you know no Catholic Church of Christ, but either such as are the king’s subjects, or a foreign Church; it must needs be consequent in your judgment, that—since the Catholic Church certainly is not, in the whole body of it, the king’s subjects— that it is foreign and extrinsical to you, and so you to it; or else you know no Catholic Church at all. But that there is a Catholic Church, which, in the whole body of it, is not the king’s subjects, nor yet any foreign Church, we thus demon- strate :—Because our most gracious Sovereign (blessed be God for him) is a part, and a highly honourable part of the Catholic Church ; and yet no part of any foreign Church, nor subject to himself; therefore there is some Catholic Church (viz. that whereof his excellent majesty is a part) which is neither any foreign Church, nor yet only the king’s subjects. We who are so, are twice happy; for that his most excellent majesty keeps himself firmly to the usages of the holy Catholic and Apostolic Church of Christ, whiles you either doubt whether there be any such thing as the Catholic Church,— for you speak here very suspiciously,—or certainly would turn aside our most gracious Sovereign and this Church and for there is a Catholic Church, 287 nation, if you were hearkened to, from due regard to the Catholic Church which is the mother of us all.—To what next you say, That the Articles of the Church of England make all human laws about rites and ceremonies of the Church unchangeable (sure you mean changeable) by each particular national Church; LI answer, That apostolical binding traditions are not mere human laws, though human laws are piously by Christian kings and magistrates made to enforce them also. But if you ask, Which are they? I will give you instances, and make you your best of them; such is, first, the anniversary feast of Easter (that I may omit in this place to make instance or affirm aught in the point controverted); secondly, the power of priests, and not deacons, from the beginning to con- 531 secrate the holy Eucharist; thirdly, such is the precept or law from the beginning of changing the seventh day into the first day of the week for the Church’s solemn public assemblies ; such is, fourthly, the testimony whereby any one comes cer- tainly to know concerning any controverted chapter or verse or larger piece of a chapter (to say nothing now of a book) whether it be canonical scripture or not. Thus liberally you see we deal with you. But at last you earnestly beseech us, that we would “be cautious how we ob- trude upon you a foreign power under the name of Christ’s Church.” I answer, first, we assure you that we your brethren having by our oath, according to what was our judgment and duty otherwise, renounced utterly all foreign jurisdictions, powers, superiorities and authorities, have kept inviolably our oaths of allegiance and supremacy, not turning aside after Absalom nor Adonijah within, nor Rome or Geneva without, and therefore may hope to be believed for the time to come ; secondly, we fear lest you be in much more danger of that, than we; for you, professing a Catholic Church in the Creed you were baptized into and in your writings, and yet pro- fessing now to know none but either a foreign Church, or the king’s subjects, which subjects of our gracious sovereign you know to be only a part of the Catholic Church; upon the whole matter you acknowledge a Catholic Church, and yet acknowledge no other but some foreign Church.—Again you reply, if it be said that the Church hath authority to com- mand, “ we desire to know what Church that is, and where 288 and her voice should guide us. to be found and heard,” &c.? and a little after you tell us, rightly supposing indeed that we do not mean any pretended head of the Church universal, “you can find no Church of Christ, but either the national Church of England, which are the king’s subjects, or some foreign Church, and you know not therefore what we mean;” then hear you St. Austin speak our meaning, when he neither spake of the national Church whereof he was a part, nor of any foreign Church, yet pronounces, that to dispute against that which the uni- versal Church practiseth znsolentissime est insaniey; again the same St. Austin?, guam consuetudinem credo ex apostolica tra- ditione venientem; sicut multa que non inveniuntur in literis eorum, neque in conciliis posteriorum, et tamen quia per universam custodiuntur Ecclesiam, non nisi ab ipsis tradita et commendata creduntur, “ which custom I believe to have come from tra- dition of the Apostles; as many things which are not found © in their writings, nor in the Councils of following times, and 532 yet because they are observed through the Church universal, are believed to have been by them delivered and commended.” If you understand St. Austin’s meaning, you understand ours ; if you know the Church he spake of, you know the Church we speak of. But whatsoever we mean, you say, we seem to contradict the forecited Article of the Church of England; but why ? doth it follow at all, that because it is not necessary that ceremonies or traditions be in all places one or utterly alike, that therefore there is no one tradition, no not as to the substance of it, though not utterly as to the manner or cir- cumstances, common to all the Church ? for example, that of the feast of Easter ? As to your exception against what was said of St. Peter's fast till noon, you should before your declamation have well considered that fast of St. Peter, mentioned Acts x. 9, 10. Four things are in the text observable, as at least sufficiently implied, (1) that it was about the sixth hour (i.e. it may be something after) when others usually, according to our custom, are ending their meal; that was the time, I say, that St. Peter ver.9. “went up upon the house-top to pray ;” (2) then it follows, ver.10. ‘and he became exceeding hungry,” viz. after his prayer ; ¥ Epist. lv. [vid. p. 102. sup. ] % Lib. ii.de Baptism. cont. Donatist., ¢. 7. [vid. p. 101. sup. ] Notice of St. Peter’s and Daniel's fast. 289 (3) therefore this yet more after the point of noon; thence continued he fasting while they made ready for him; (4) but yet before he ate, he falls into a trance, in which a vision was presented to him, wherein to him being hungry several creatures were offered, “arise, Peter, slay, and eat.” ‘The mystical signification of this vision we all know; but evi- dently the providence of God disposed him to that vision by something a longer delayed and increased hunger: in all this some time is spent beyond noon, and a hunger raised beyond ordinary ; however popularly speaking, since it was epi Hpav &xTnv, it might be called St. Peter’s fast till noon. Here you mentioning yourselves, and your temperance, and something of princes, and students, and some tradesmen (not all surely), seem to forget that the fast of Lent, as St. Bernard may have taught us, was intended ordinarily for the generality of all Christians, in ordinary strength of years and body, when not in the accident of extraordinary labour; so that the ordinary 533 labourers are herein included*, who are known necessarily to require their morning’s repast, as our Saviour in His morning travel, Matt. xxi. 18, 19. Now forasmuch as fasting is pro- perly a voluntary substraction of food in such a degree as may afflict the body, let any judge whether if the ordinary labourers are to bear some part in the Church’s common fast, though not in that degree that sedentary men and the like are, and if they shall extend their fast but to St. Peter’s time of eating in that text, Acts x., whether it shall not be to them a fast, a greater voluntary affliction of their body, than other men’s abstaining till night; and so St. Peter’s fast, in respect of some in the Church concerned in her fast, for aught you have said needed not to be an occasion of your magnifying your temperance, or fear of bringing the clergy under suspicion of intemperance by calling your ordinary wholesome temperance by the name of Peter’s fast’. When Daniel’s fast is described, @ St. Basil; St. Bernard; [vid. p. > Bishop Andrewes, Serm. y. of 122. sup.] bishop Morton, Protest. Ap- Repentance and Fasting, p. 226. peal, p. 310. lib, 1. c. 24. The Ro- “ Peter’s fast they find, and that is manists free all under twenty years of — the lowest; he was fasting till past the age, &c. and whosoever are employed sixth hour; till then. Thus indul- in bodily labours. The protestants gent she [the Church] is: for these charge all Christians to fast some are not without example in Scripture time, so far as the indifferent ability (we see) nor unknown to antiquity.” of nature permits. GUNNING. U 290 Of fasting, as a religious duty, for aught we can perceive, the abstinence in quality of his dict, that neither flesh nor wine came into his mouth, and that he ate no pleasant bread, &c., till three full weeks were fulfilled (with diminution of his food, no doubt), without any mention of his food delayed till evening, is there called the chastening of his body. Lastly, we come to the act of parliament ; concerning which you thus begin your reply?, “If when the express words of a statute are cited,” &c. Who would not herein think that our brethren had brought some part of a statute wherein the religious fast of Lent, as contained in our Common Prayer Book, were expressed ? but there is no such matter. Whereas your answerers had produced an express act of 1 Eliz. made on purpose to confirm their Common Prayer Book and every part of it, and so to be sure the twenty-five leaves thereof that contain all things whatsoever the Common Prayer Book hath of the religious fast of Lent; that act adding severe penalties against any “ person or persons whatsoever that shall by any open words declare or speak any thing in dero- gation of the same book, or any thing therein contained, or any part thereof,” such as the twenty-five leaves concerning the religious fast of Lent undeniably is, and your very pro- posal supposes: on the other side, the act by you mentioned speaks not any word of any thing mentioned in any part of 534 the Common Prayer Book; except you think that when the Church prays “that we may use such godly abstinence, that the flesh may be subdued to the spirit,” &c., that such godly abstinence cannot be but by the difference of fish and flesh, the only thing concerned there; which were a superstition erosser than the papists are guilty of So that we have a whole act standing in force on purpose made to defend, amongst other parts of our Liturgy, the religious fast of Lent as it is in the Common Prayer Book contained ; and the whole act 5 Eliz. relating only to the difference of fish and flesh, of which there is no word in the Common Prayer, you must now confess to be wholly nothing to our question, unless you meddled beyond your commission touching Lent, besides what it is set forth as a religious fast in the Common Prayer Book.—But now because by this your discourse you have 4 [P. 33.] the Act adduced by them speaks not at all; 291 wronged the piety of our laws and acts of parliament, I pro- ceed to make good against you, that according to the statutes of this realm the command in Lent made (not by the Com- mon Prayer Book, but) by the statutes to forbear flesh, is declared by acts of parliament now in force to be partly for the subduing of the flesh to the spirit, and as a means to virtue; and that in the statute by you produced there is nothing to the contrary: which that it may appear, look over your law again, consult the statute 5 Eliz. 5, and you shall find that there is nothing as to fasting in that statute, but these two things, first, the superaddition of Wednesday to the former fish-days, which part of the statute stands repealed 3 Car. c. 4; and secondly, the increase of the penalty only upon any trans- gressors of the former acts concerning fish-days. Both these that statute declares to be only for political ends, as other politic laws are and be, viz. both the superaddition of Wed- nesday (wherein they gave leave to have flesh also at table, so that the wonted fish were there served up also) and also the augmented penalty, to be only in favour to the political concernment; and who, think you, believes that any forbear- ing of flesh or eating of fish mentioned in that statute, is of any necessity for the saving of the soul of man? and yet that mentioned in the preamble of the 2 & 3 Edward VI. c. 19, may be, and is, a mean to virtue, and to subdue the flesh unto the spirit, which is not at all mentioned in this of 5 Eliz. 5, as to the constituting and enacting part, but only as to another penalty upon the other, the politic end. Ask the learned in the law whether that of the 2 & 3 Edward VI. 535. 19, were repealed by this; but of that you were wise to take no notice at all. No act did repeal in any word any part of that 2 & 3 Edward VI. c. 19; but in all acts touch- ing days of abstinence, as 5 & 6 Edward VI. c. 3, great re- gard is had by a special clause that none should mistake as if the present act did extend to abrogate or take away the absti- nence in Lent commanded in the act of 2 & 3 Edward VI. c. 19.—Now therefore hear you the words of the statute 2 & 3 Edward VI. c. 19. “ Albeit the king’s subjects now having a more perfect and clear light of the Gospel and true word of God through the infinite mercy and clemency of Almighty God by the hands of the king’s majesty and his most noble u2 292 while the Acts adduced by us father of famous memory promulgate, shewed, declared, and opened, and thereby perceiving that one day or one meat of itself is not more holy, more pure or more clean than another, for that all days and all meats be of their nature of one equal purity, cleanness and holiness; and that all men should by | them live to the glory of God, and at all times, and for all . meats, give thanks unto Him; of which meats none can defile e Christian men, or make them unclean at any time, to whom all meats be lawful and pure, so that they be not used in dis- obedience or vice; yet forasmuch as divers of the king’s sub- jects, turning their knowledge therein to satisfy their sensu- ality, when they should thereby increase in virtue, have of late time more than in times past broken and contemned such abstinence which hath been used in this realm upon the Friday and Saturday, the Embring days, and other days commonly called Vigils, and in the time commonly called Lent, and other accustomed times; the king’s majesty considering, That due and godly abstinence is a mean to virtue, and to subdue men’s bodies to their soul and spirit ; and considering also that fishers, and men using the trade of living by fishing in the sea, may thereby the rather be set on work, and that by eating of fish much flesh shall be saved and increased, and also for divers other considerations and commodities of this realm, doth ordain and enact, with the assent of the lords spiritual and temporal and the commons in this present par- liament assembled, and by the authority of the same,— That no person or persons of what estate degree or condition he or they be, shall at any time after the first day of May in the year of our Lord God 1549 willingly and wittingly eat any manner of flesh, after what manner of kind or sort soever it shall be ordered dressed or used, upon any Friday or Satur- day, or the Embring days, or in any day in the time com- 536 monly called Lent,” &c. The scope and reason and motive of which law, if it be considered according to the principal end of it, subduing the flesh to the soul and spirit,—for there is added another end also which was political,—may well admonish us (though it was hard to contain the particulars in a law) to abstain also at such times of mortification from what- soever food else is more delicate or costly, of hotter nature, and of higher nourishment. The formers of that law (which do so represent and acknowledge it. 293 is now the law of our land) had no doubt before their eyes the approbation of God and His gracious answer to Daniel so chastening himself as in the Holy Scripture is described, “I ate no pleasant bread, neither came flesh nor wine in my Dan. 10. 2, mouth ;” which that ministers of God’s word should not as” !® well have before their eyes as our civil magistrate, is a great shame. But if you look back to the Common Prayer Book, which was the matter of your commission, and of your Grand Debate, as you call it, and of your proposal; there if you think the act of parliament, ratifying and establishing the Common Prayer Book, and therein the religious fast of Lent, designed the end to be the service of God no otherwise than as other political laws are and be, you should evidently con- tradict that act of parliament which professes there and then an establishment of the order of the public and divine service, and should imagine the prayer for the first Sunday of Lent to have the suspicion of such a sense as this, O Lord, who for our sakes didst fast forty days and forty nights, give us grace to use such abstinence, that our seafaring men and mariners, and young cattle, and the like, may be maintained. How worthy a conceit were this? To conclude this chapter: for the substance of the Paschal or Lent fast we have heard, to name no more now than St. Austin *®, Habet auctoritatem, et in veteribus libris,—et ex Evan- gelio; ‘precipitur enim nobis, et ex Lege, et ex prophetis, et ex ipso Evangelio; and the same also cont. Faustum’, avowing abstinence from some sort of meats, of delicacy and higher nourishment, flesh, &c., edomandi corporis causd,—propter cor- poris castigationem (sicut, saith he, per Quadragesimam fere -omnes) to be commanded from the Apostles and the Pro- phets: you have tried it now, as to the kind of flesh or fish, by our law; and let the reader judge of the issue. e Hpist. lv. [vid. p. 47. sup. ] § Lib, xxx. c. 3—5.[vid, p. 91. sup. ] f Ad Ps. ex. [vid. p. 93. sup.] x 294 Opponents of the Lent and other set fasts CHAPTER IX. 537 THE JUDGMENT WHICH THE ANCIENT FATHERS MADE OF SUCH AS OPPOSED THE CHURCH'S SET FASTS OR FEASTS, AND PARTICULARLY THIS PASCHAL OR LENT FAST. Sr. AuGusTINE in his Book of Heresies, n. 53,' writing of | the Aérians, thus saith; Aériani ab Aério quodam sunt, qui—in 7 Arianorum heresim lapsus, propria quoque dogmata addidisse : nonnulla | fertur], dicens—nec statuta solemniter celebranda esse jejunia, sed cum quisque voluerit jejunandum, ne videatur esse sub lege: dicebat etiam presbyterum ab episcopo nulla differentia debere discerni; that is, “the Aérians are named from one Aérius, who having fallen into the heresy of the Arians, did add thereto some opinions of his own, affirming that the solemn set fasts were not to be observed; but that every man was to fast when he pleased, lest he should seem to be under the law; he also said that there was no difference to be put between a priest and a bishop.” And n. 82.* of the same book, he thus saith of the Jovinianists, @ Joviniano quodam monacho ista heresis orta est etate nostra, cum adhuc juvenes essemus ;—dicebat,—nec aliquid prodesse jejunia, vel a cibis aliquibus abstinentiam ;—cito tamen ista heresis oppressa et exstincta est, nec usque ad deceptionem aliquorum sacerdotum potuit pervenire; that is, “the heresy of the Jovinianists in my time, when I was young, sprang from one Jovinian a monk,—who said that fasting and abstinence from certain meats was not at all profitable;—but this heresy was soon extinct, and proceeded not so far as to deceive any priests.” Joannes Damascenus in his Book of Heresies!, writeth thus of the Aérians or Eustachians, Aériani ab Aério Pontico.— Fuit autem sacerdos Eustachii episcopi ejus, cui Ariane here- seos crimen objectum est, filius. Jejunium ferid quartd et sexta et quadraginta diebus servari, et Pascha celebrari prohibet ; stata hec damnat omnia.— Quod si quis jejunium servare velit, id ab eo certis statisque diebus servari negat oportere, sed quando volet. Negat enim se lege teneri: negat etiam quicquam i [ Vol. viii. col. 18.] 1 [Vid. p. 71. sup.] k [Ubi sup. col. 24. ] how judged of by ancient Fathers and Councils. 295 inter presbyterum et episcopum interesse; that is, “ the Aérians 538 were named of Aérius of Pontus, who was a priest, son to Eustachius a bishop, the same that was charged with Arian- ism. He forbids fasting on Wednesdays and Fridays and in Lent, and the observation of the Pasch; he condemns these set solemnities,—saying, that if any one would keep a fast, he ought not to observe it upon certain set days, but when he pleaseth; for he denies that he is bound to it by a law: he also denies that there is any difference between a priest and a bishop.” Epiphanius in his seventy-fifth Heresy™, which is the Aérians’; eitd not, th éote 70 [ldoxa orep wap’ bpiv ém- rereirar; “Lovdaixois radw piOows mpocavéyete; od yap Xp%), dyci, 7d IIdoya ériredeiv' 70 yap Taoxya Tov éTv0n Xpt- oT6s'—GAN ode vyaotela, dyot, ora TeTaypwévyn TadTa yap "Tovdaixd éott, kab bd Cvyov Sovrelas'—el yap dws Bovropat mnotevew, olav § dv aipijcopat huépav am’ éuavtod vyotedo Sua TH érevbeplav dOev Trap’ adtois mepirotipntat paddov Ev Kupiakh vnorevew, TeTpdda S€ Kal mpocdSBatov, kal 0 €&. “afterwards he saith, What is the Pasch which is performed with you? do you adhere again to Jewish fables? for, saith he, ye ought not to perform the Pasch; for Christ our Pass- over is slain ;—for there is to be no set fast; for these things are judaical, and under the yoke of bondage ;—but if I fast at all, I fast what day I please for my own liberty; whence they commonly affect to fast upon the Lord’s day; but on Wednesday and Friday,” &c. And Theophilus of Alexandria in his first Paschal Epistle” saith, Homines provocantur, terrarum deserentes humilia, cum ecclesia primitivorum dominice passionis festa celebrare ; —non est ergo, non est hereticorum ulla solennitas, nec qui errore decepti sunt illius possunt communione letari; “men are pro- voked, forsaking the low things of the earth, to celebrate the solemnities of the Lord’s passion with the Church of the pri- mitive ones;—there is not therefore, there is not any solem- nity that heretics will keep, nor can those which are deceived with error be delighted with the communion thereof.” Synodus Gangrensis, can. 19.° Elzis tOv doxoupévav xopis comaTiKhs avayKns Urepnpavevoito, Kal TAs Tapadedomevas V7)- =aaVoleat-p 907-11 n (Vid. p. 40. sup. ] o [Vid. p. 109. sup. ] 296 Testimony of prelates of our own Church, aTelas els TO KOWOV Kal pUNATCOpMEVAS LITO Ths éxKAnolas Tapa- dvol, aToKUpODYTOS €v av’T@ TErElov NoyLopod, avabewa EoTO’ “if any of the religious without any bodily necessity shall proudly contemn ait break the fasts delivered in common and observed of the Church, a perfect deliberation in him rejecting them, let him be anathema.”—KEpistola synodica patrum synodi Gangrensis de hereticis quibusdam Eusta- b thianis?,—Kai Tov vyote@v Tov év Tais éxKrdynolats TeTAay- 539 Hévov UTrepppovodvtes Kai éoOiovtes.—Concilium Moguntinum sub Carolo Magn. can. 35, “Stquis indictum jejunium super- biendo contempserit et observare cum ceteris Christianis noluerit, §c. anathema sit, nisi emendare se studeat.—Evagrius* noteth certain heretics of Alexandria ov« aidecOévtas Tov Kapov THs tov owtnplov Ildcxa ravyyipews, “not reverencing the time of the celebration of the salutary Pasch.” CHAPTER X. THE JUDGMENT OF THE RIGHT REVEREND FATHERS IN GOD, LAUNCELOT ANDREWES BISHOP OF WINCHESTER, AND JOHN COSIN THE PRESENT LORD BISHOP OF DURHAM; ALSO, IN SOME MEASURE, OF THE MOST REVEREND FATHER IN GOD ARCHBISHOP WHITGIFT, AND BISHOP MOUN- TAGUE. Bishop ANDREWES in his fifth Sermon of Repentance, p. 216, saith, “ He [Christ] that in this places’ saith, cum jejunatis, ‘when ye fast,’ saith in another, tum jejunabunt, ‘then they shall fast,’ and that amounts to a precept, I trow;” and p. 217, “they that were under grace went far beyond them under the law in their cum, and in their jeyunatis both ;” and in p.223 and 224 of the same Sermon, speaking of the yearly recurrent fast of Lent, he saith, “it is a custom of the Church, while it was a Christo recens, yet fresh and warm from Christ; the Church which was the mother of the Apostles themselves, at all times kept; every where observed; then, and ever since. Some, to shift it, frame to themselves a fear of I wot not what superstition, where no fear is; before any superstition was stirring, any popery hatched, it was, this fast was; lex absti- nendi in Quadragesimd semper fuit in Ecclesid, saith the oracle P [Vol. i. col. 581. ] x Lib. ii. c. 8. [vid. p. 57. sup. ] 9 [Vol. iv. col. 1015. ] s [Viz. Matt. vi. 16.] who speak of the Lent fast as needful ; 297 of antiquity, Theophilus Alexandrinus, ‘ Lent was ever in the Church ;’ nos unam Quadragesimam secundum traditionem Apo- stolorum, ‘we have but one Lent (the Montanists had three) ‘but that one was delivered us by the Apostles,’ saith St. Je- rome’. Why should I weary you with reckoning them up? what one more ancient writer than other is there, but you shall find it in him expressly, even up to Ignatius who lived 540 with the Apostles themselves? Apostolic then it is; and for such St. Hierome avows it; and when that is said, enough is said for it, I think. Yet it is good (you know it) the fast so delivered, and by the Church ever, and everywhere so kept; the Council of Gangra" hath laid an anathema on them that keep it not, avoid it how they can that keep it not.— Every man (so we would have it) to be left to himself, for prayer, fasting, Sacrament; nay for religion too now, and all ? for God’s sake let it not be so;—let us have our days appointed, and our hours set for it. If all were left to us, God knows, I durst not promise what should become of prayer itself; the like I say for the Sacrament ;—and so for fasting. Fast privately in God’s name; but hear you; let not the Church trust to that. Nor she hath not held it wis- dom so to do: but, as in both them (prayer and the Sacra- ment) so in this, holds us to our order of days and times established. Them if we keep, so it is; otherwise, were it not for the Church’s times, I doubt there would be taken scarce any time at all. Now yet somewhat is done; but leave it once at liberty, liberty hath lost us some already, and will lose us the rest, if it be not looked to in time.” Page 225, “This fast is called Jejuntum paschale ;—for Easter and Lent stand upon one base; both stand, and fall together.” Last of all, page 224, “remember, it came from the Apostles: that is it that binds us; that is it that sets us fast.”—Thus far Bishop Andrewes. And the right reverend father in God the lord bishop of Durham, in his Collection of Private Devotions in the Practice of the Ancient Church®*, after many citations out of the holy Fathers of the Greek and Latin Church concerning Lent, thus saith, “ All which being put together, will prove abund- antly that the Lent which we now keep, is, and ever hath t (Vid. p. 42. sup.] u (Vid. p, 109. sup. ] x [P. 240.] 298 apostolic in origin ; and of sacred import : been an apostolical constitution, as St. Hierome said in his Epistle to MarcellaY, nos unam quadragesimam secundum tra- ditionem apostolorum,—tempore nobis congruo, jejunamus ; that is, “we observe a Lent fast of forty days, as we have been taught to do by the Apostles, in a fit and seasonable time of the year.” To which he adds the testimony of St. Augus- tine, and Chrysologus. The most reverend father in God Archbishop Whitgift, in his Defence of the Answer, &c. p. 104, “I know no reason why the Apostles may not be said to be the authors of cele- brating the day of the Passion,” &c., “neither yet do I under- stand any cause why the Church may not still observe the same: sure I am, that they were not the authors of the superstitions and errors used in them by the papists, neither doth St. Augustine say so; for this is no good argument, to say, the Apostles appointed these days to be celebrated, ergo, they appointed the manner of celebrating used by the papists. The days may be with more godliness and profit to the Church observed, being cleansed from superstition and erroneous doc- trine, than abrogated.” The place of St. Austin is in his Epistle liv., ad Januarium?, dla que non scripta sed tradita custodimus, &c. And for recommendation divine of the forty days’ fast, the reverend father in God Richard Mountague bishop of Nor- wich, *Numerum hune mysticum |dierum quadraginta] et sa- crum in Scripturis, multa sunt que docent testimonia.—Certe erat aliquid in causd, cur diebus continuis quadraginta apertis celi catarractis, et abyssi fontibus resolutis, invalescerent aque super terram;—quod annos quadraginta ex Aigypto redux Israel eremi erroribus distinebantur.—Erat certe dispensato- rius, et pluries quam und vice Christi Domini actionibus conse- cratus.— Certe fortuito non fiebat, quod toties in Scripturis nu- merus ille per Deum consecrabatur.— Mihi recte opinatus vide- tur Augustinus, qui numerum quadragenarium totum presentis vite cursum significare dicebat ; tempus nimirum jejuniis, ora- tionibus, penitentie, peccatorumque expiationi destinatum ; et, si per novatores liceret, illud adderem, ut Ecclesiz quadra- gesimam commendaret. y (Vid. p. 42. sup. | @ Origin. Eccles, pars ii. n. 81. % (Vol. ii. col. 124. ] [p. 409, sq. ] such testimony, after that of Antiquity, 299 And even such learned Protestants who write its original not apostolical or from Christ, yet prove it themselves from antiquity to have been in the Church observed, both by clergy and laity, before his time, who was a bishop in the Church about thirty-eight years after St. John’s death, and who himself (it is probable) was born much about St. John’s death, or a little after: so Zanchius”, Certe Telesphorus, qui fuit septimus Romane ecclesie episcopus et martyr, circa annum Domini CXXXIX hujus [temporis Quadragesimalis supranominati| mentionem facit, tanquam ante se in Ecclesia observati. Adjecit enim aliquot dies, quos volebat a clericis ac sacerdotibus, amplius quam a laicis observabantur, observart.— Statuimus, inquit, ut septem hebdomadas plenas ante sanctum Pascha omnes clerici, i.e. in sortem Domini vocati, a carne je- junent: quia sicut discreta debet esse vita clericorum a lai- corum conversatione, ita et in jejunio debet esse discretio. 542 These learned authors, especially the four reverend bishops of our own Church above, I have produced, not that I think there may not perhaps more than double the number be alleged of modern authors differing in judgment from what I have asserted; but by whomsoever they shall be alleged—if they shall stand by themselves alone, and my replier shall not first produce, as I have done, according to Vincentius Lirinensis’s golden rule, Antiquity, Universality of practice generally speaking, and the Consent of the generality of learned ecclesiastical writers, at least through the first ‘six or seven hundred years (the time wherein lawful General Jouncils were, who with authority noted heretical writers), and then, if he please, and not but then, give us the judgment of any holy and learned men; otherwise, I here prescribe against any number of moderns of one smaller part of the Christian world, and of one or two ages farthest removed from antiquity (except where authority of our own Church, to which we have subscribed, doth interpose)—such testi- monies, I say, standing alone by themselves, antiquity that approaches nearer the fountain not being first heard, both to interpret Scripture, and testify of tradition, where that is part of the controversy; all such weak and trifling process of arguments from testimony I take to be but tyranny over b Lib. i. in quartum Preceptum, vol. iv. p. 695. 300 may with advantage be appealed to. men’s judgments, who are bound to none but to God’s word, Who is truth; and the Church’s witness, whom He hath set to be the pillar of truth, whose witness is best learned from Antiquity, and Universality of practice, and Consent of her pastors of the ages required; and to submission of acqui- escence to their own Church in such matters. But why then have I brought those five worthy witnesses ? I answer, first, because I had first in legitimate order pre- mised such Antiquity, Universality, and Consent; and so my adversaries’ testimonies ever shall be welcome; secondly, to shew, that any the most faithful sons of the Church of England may be allowed to defend what I in this maintain ; thirdly, to prevent such repliers who are wont to supply with railing what they want in weight of argument or testimony ; forasmuch as the world sees that so reverend, zealous, and learned protestants, and such as have done as much service against the papists as all the presbyterians put together in their writings and sermons have done, have thus written : howbeit I deny not, that many reverend and learned men, and far from presbyterians, are herein of a different judgment, and have done very good service against the papists in their gross errors. 7. ae he OF THE NAMES OF THE SUNDAYS AND OTHER CHIEF DAYS OF LENT, AND OF SOME FOLLOWING, IN THE EASTERN AND WESTERN CHURCHES. Sepruacesima,— The ninth Sunday before Easter Day. “HT Kupiaxn tod ao@tov' Dominica filii prodigiimMe- moria septuaginta annorum qui in significationem fuerunt exilii nostri a Domino*.—Memory of the seventy weeks, in Dan. 9. 26. the end of which Messias the Prince was to be cut off, but not for Himself Sexacesima,— The eghth Sunday before Easter Day. ‘H Kupiaxn tis aroxpéov”. QuInquaGcEsima,— The seventh Sunday before Easter Day. ‘“H Kupiaxi % Tupi), vel tupopayos.— Dominica ingresstis seu introittis jejunil®. QuaprAGEesIma,— The sixth Sunday before Easter Day. id / \ lal ( / la) ¢ X fol H wpern Kupiaxn Tov ayiov vnorecov.— H Kupiakn Tis opOcdo£iast.— Efopia tov ’Adau propter gulam.—Memoria 2 Augustin., lib. iii.de Doctr. Christ. eravolas &voitdy wor mbAas Cwoddra. [§ 51.—‘ Possunt et septuaginta anni © Hine Telesphorus voluit initium Jeremiz pro universo tempore spiritu- esse clericis suis sui jejunii. aliter accipi, quo est apud alienos 4 Hac dominica anathematizant Greci Ecclesia.”’ | omnes hereticos. &’ Hac dominicaé cantant Greci, Tijs 302 Names anciently given to the Sundays jejunii Domini. Ord. Rom.—Dominica Invocavit.—The whole week the Greeks called, ‘H tpetn €Bdouas Tov vnoTeav. SHrRovE Turespay.—Fasten’s Eve. Asu Wepnespay.—Caput jejunii.—Dies cinerum. SECOND SUNDAY IN LENT. ‘H Sevtépa kupiakn tSv aylav vyoterov.—Dominica Re- miniscere. Tuirp SuNDAY IN LENT. e / \ nn e / lal ¢e \ fa) H tpitn Kxvupiaxn Tov aylov vnote@v.— H Kvpiaxn Tov Tyslov otavpov.— Dominica Oculi. Fourts Sunpay 1n Lent. ¢ / \ a e / a T¢ / H tetaptn xvpiaxn Tov ayioy vynoteov.—To pecorvn- atecov.— Dominica refectionis—Dominica de Panibus.— Dominica Letare—H pecoviatipos xupiakn. Firru Sunpay 1n Lent. ‘H wéuntn Kuptaxn Tov ayl@y vnoterdv.—Dominica pas- sionis (propter quod Dominus preedixit eA die de instanti passione sua) sive Judica. Friday in this week.— Preeparatorium Lazari. Saturday.—T6 caBBatov tév Baiwv.—Ts caBBatov tod Aafadpov, sabbatum Lazari. SrxtH SunpaAy 1n LENT. ‘H xvpiaxt) tov Batwv.—Dominica Osannarum.—Domi- nica palmarum, Palm Sunday.—The whole week was called, peydrn éBdouas’ 7 ayia Kat pmeyadrn éEBdouds’ EBSomas TOV Tacyov' ai && Tov vnoTeLdy nwépar' sancta hebdomada; septimana Passionis; hebdomas xerophagiarum ; hebdomada poenosa; the great week®. Monday in this week. H ayia rat peyadn Sevtépa'—feria secunda Passionis. Tuesday.—H ayia kat peyadn tpitn.—Feria tov Ka- KPEYAAN TPLTN : : ; Re THX} cEwv.—Feria tertia Passionis. © Hac hebdomada Grecis, sicut et nobis, avayiwéoKerar 7d TexoapevayyéAwor. el el and other chief days in Lent, &c. 303 Wednesday.—H ayla cai peyadn tetaptn.—Feria quarta in proditione Judze.—Feria quarta Passionis.—Tenable Wed- nesday :—And these four days before Easter called, zpod- youoat Tésoapes ipépar. Thursday—H ayia kat peyadn tréurtn.— Ayputvia tov Tadeov.— Feria quinta Passionis.—Ccoena Domini.—Feria quinta in coena Domini.—Feria mysteriorum.—Lavipedium. —Dies mandati, Maundy Thursday, Sheer Thursday. Goop Frmay. Ildoya ctavpoécipov.— HH ayia cai weyadn.—TlapacKneun.— ce a e / / ¢€ / id / lal he \ an H 700 ayiwrdtou TaOovs i)uépa.— Hyépa tod Idcya Kai ris vnoteias.—Dies Paschee.—Parasceue crucifixionis. — Dies sanctus passionis Domini.—Pascha quo passus est Dominus‘. Saturday, or Easter Eve.-—®To péya cdBBatov.—To ayvov Kal wéya ca 8PRatov.—Sabbatum sanctum.—Vigilia paschalis. —'Tepa vw& Kai dadovyia*. Easter Day. ‘Hl ayia Kat peyadn Kupiaxn tod Tldoya.—Ildoya avacrd- oiov.— Meyiorn éopt7.— HH aywtdtn éopty.— H opt tov éoptav'.—H owripios tod IIdoya éopty.—H éopt) map’ 7s Tis aBavacias etAjpapev €drrida*.— H peyary juépa!.—Do- minica magna Resurrectionis.—‘ The day which the Lord Ps. 118.24. hath made.” Monday in Easter week.— Mc6éoptos éopty™.—Feria secunda resurrectionis Domini.—Secundus dies festi. Tuesday.—Feria tertia resurrectionis Domini.—Tertius dies festi". Wednesday.—Feria quarta Xaumtpopopwr, candidatorum. Thursday.—Feria quinta X\apumtpopéopwv, candidatorum. f Augustin., Ep. ly. [§ 16. vol. ii. k Kuseb. [E. H. ii. 17. p. 69. Vit. col. 134. ] Const. ii. 18. p. 587.] ® Ecclesiz Smyrnensis, Ep. de Mar- 1 Conc. Ancyr., c. 6. [vol.i. col. 274. ] tyrio Polycarp. [vid. p. 83. sup. ] m §. Greg. Nazianz. h S. Greg. Nazianz. n S. Aug. de Civ. Dei, lib. xxii. c. 8. ' 8S. Greg. Nazianz. Orat. in Pasch. [vol.vii. col. 672. ““Pasche die tertio.’’ ] [Orat. xlv. § 2. vol. i. p. 846.] B04: Names anciently given to the Sundays SUNDAY AFTER EASTER. ‘H xvupiaxn tod avtimacya.—Aaxawnoysos.—Ta éyKai- va .—H Kaw xvpiaxn.—H xvpiaxyn tod Owpd.— Oydoas amo TOV Tpo av’TAs?.—Dominica quasi-modo-geniti.— Domi- nica in albis.—Octava Paschalis—Low Sunday, Low Easter day, or the Octaves of Easter. SeconD SUNDAY AFTER EASTER. € / AY a, / H Sevrépa Kuptaky tod avtimacya. Turrp SuNDAY AFTER EASTER. Meoorevtnxocr*.—Dies disputationis Christi cum doctori- bus.—-'H reraptn Ths wecorrevTnKooTijs. SUNDAY BEFORE ASCENSION. Dominica rogationum.— A7ddoars THs éopths Tob ITacya. Ascension Day. ‘A iypépa THs avarippews.—Holy Thursday. SUNDAY AFTER ASCENSION. ‘Hl xupiaky Tov ayiov tin’ Ceodopov Tatépwv Tav év Nixata. —Dominica expectationis—Dominica hebdomade expecta- tionis. Wuit-SunbDaAy. ‘Hl trevrnxoot).— H ayia xupiany tis wevtnKooths.—Néa Kuprakh*.—Dovunmaia.— Ev yovacer.—Festum Pentecostes.— Wied Sunday. Whit-Monday.— H_ devrépa tis mevtnxootis, quee dicitur etiam Greecis, 745 ayias Tptados. Whit- Tuesday. 1. tpirn tis wevtnxoaris. Wednesday, Friday, &e.—Jejunium Pentecostes. ° Greg. Nazianz. 4 The twenty-fifth day of the fifty. ? Greg. Nazianz. r Evagr., lib. i. ec. 3. [p. 253. ] and other chief days in Lent, §c. 305 The four Ember weeks of fasting are called Jejunia quatuor temporum, que Imbren vocant* ; jejunium primi mensis, jejunium Pentecostes, jejunium septimt mensis, jejunium decimi mensis ; anciently the Wednesday and Friday, saith Leo, but since, the Wednesday, Friday, and Saturday next A cruce, post cineres, post Pentecos, atque Lucie. The weekly lesser fasting days of Wednesday and Friday are called Stationes ; Stationum semijejunia ; tetpas, kat Tapa- oKEeun seu TpocaBBaTov. The fasting-eves before certain holy-days, Nnotetau mpoedp- tiot, anteferiales vigilie. § Concil. Aunham. can. xvi. [vol. vi. col. 777. ] GUNNING. xX yy LIST OF EDITIONS REFERRED TO. Ambrosius, ed. Ben. fol. Parisiis, 1686—90. Andrewes, Bp., XCVI Sermons, 4th ed. fol. London, 1641. Antiochus, Biblioth. vett. Patr Gr. Lat. fol. Par. 1624, vol. i. Arnobius, 8vo. Colonize Ubiorum, 1582. Athanasius, ed. Ben. fol. Par. 1698. Athenagoras, Biblioth. vett. Patr. Gr. Lat. Par. 1624. vol. 1. Augustinus, ed. Ben. fol. Par. 1679—1700. Basilius, ed. Garnier, fol, Par. 1721—1730. Beda, fol. Colonize Agrippinz, 1612. Bernardus, fol. Par. 1586. Buxtorfius, Synagoga Judaica, 8vo. Hanovie, 1604. Cesarius, Magn. Biblioth. vett. Patr. Col. Agr. 1618—22. vol. v. pt. 3. Canones Apostolici, Patr. Apostol. ed. Cotelerio, Amstelodami, 1724. vol. 1. Canones Ecclesie Anglicane, Articuli &c. A.D. 1562. 4to. Lond. apud. Jo, Dayum, 1575. Canuti Leges, Canones &c. Eccl. Brit. et Anglo-Saxon, Howel, fol. Lond. 1708. Cassianus, fol. Atrebati, 1628. Cassiodorus, ed. Garetio. fol. Rotomagi, 1679. Chrysostomus, ed. Ben. fol. Par. 1718—38. Chrysologus, ‘“ Leo Magnus, Maximus Taurinensis, Chrysologus Ravennas,” cum aliis ed. Raymond. fol. Par. 1639. Clemens Alexandrinus, fol. Lutetia, 1629. Concilia, ed. Harduino, fol. Par. 1715. Constitutiones Apostolicee Clementi I. tribute, 4to. Venetiis, 1063. Cosin, Bp. Collection of Private Devotions, 8vo. London, 1627. Cyprianus, ed. Ben. fol. Par. 1726. Cyrillus Alexandrinus, fol. Lutet. 1638. Cyrillus Hierosolymitanus, ed. Touttée, fol. Par. 1720. Cyrilli Glossarium Vetus. Thesaur. utr. ling. Bonay. Vulcanii, fol. Lugduni Batavorum, 1600. Damascenus, Joannes, ful. Basile, 1559. Dionysius Alexandrinus, fol. Rom. 1696. m2 308 LIST OF EDITIONS REFERRED TO. Dorotheus Archimandrita, Biblioth. vett. Patr. Gr. Lat. Par. 1624, vol. i. Druthmarus Christianus, Nov. Biblioth. vett. Patr. Par. 1639, vol. ii. Ephrem Syrus, ed. Gerardo Vossio, fol. Rom. 1589—98. Epicharmus, Excerpta ex Trageediis, &c. Grotius, 4to. Par. 1626 Epiphanius, ed. Petavio, fol. Par. 1622. Erasmus, fol. Basil. 1540. Evagrius, Hist. Eccl. Scriptores, ed. Reading, fol. Cantabrigie, 1720. vol. iil. Eusebius, ibid. vol. i. Eusebii Chronicon, Thesaurus Temporum Eusebii, ed. Scaliger, fol. Amst. 1658. Ferrandus, Biblioth. vett. Patr. De la Bigne, fol. Par. 1589. vol. v. Grand Debate, “‘ The most perfect copy,”-4to. Lond. 1661. Gratianus, fol. Par. 1612. Gregorius Magnus, ed. Ben. fol. Par. 1705. Nazianzenus, ed. Ben. fol. Par. 1778. ———— Nyssenus, ed. Ben. fol. Par. 1638. Halidgarius, Biblioth. vett. Patr. Galland. vol. xiii. Harmenopulus, Constantinus, Biblioth. vett. Patr. Gr. Lat. Par. 1624, vol. 1. Hesychius, fol. Lugd. Bat. 1746—66. Hieronymus, ed. Victorio Mariano, fol. Lutet. Par. 1623—4. Hilarius, ed. Ben. fol. Par. 1693. Hormisdas, Monumm. Patr. Orthodoxogr. fol. Basil. 1569. Ignatius, Patr. Apostol. ed. Coleter. Amst. 1724. TInnocentius I., Biblioth. vett. Patr. Galland. vol. viii. Innocentius ITT., fol. Colon. 1575. Treneus, ed. Massuet, fol. Par. 1710. Isidorus Hispalensis, 4to. Rom. 1797—1803. Justinus Martyr, ed. Ben. Par. 1742. Leo Magnus, vid. Chrysologus. Longinus, ed. Toupio, 4to. Oxoniz, 1778. Lucianus, 8vo. ed. Lehmann, Lipsiz, 1822—31. Maximus Taurinensis, vid. Chrysologus. Methodius, Biblioth. vett. Patr. Galland. vol. iii. Morton, Bp., Catholic Appeal for Protestants, fol. Lond. 1609. Moschus, Joannes, Biblioth. vett. Patr. Gr. Lat. Par. 1624. Mountague, Bp., De Originn. Eccl. fol. Lond. 1636. Musculus, Eccl. Hist. Auctores, fol. Basil. 1549. Origenes, ed. Ben. fol. Par. 1733—40. Palladius, ed. Meursio, 4to. Lugd. Bat. 1616. Petrus, Archiepiscopus Alexandrinus, Biblioth. vett. Patr. Galland. vol. iv. Phavorinus, fol. Rom. 1523. Philastrius, Biblioth. vett. Patr. Galland. vol. vii. Philo, ed. Mangey, fol. Lond. 1742. LIST OF EDITIONS REFERRED TO. 309 Photius, Bibliotheca, ed. Bekkero, 4to. Berolini, 1824. Primasius, Commentt. in D. Pauli Epistolas, 8vo. Par, 1543. Procopius Gazeus, ed. Curterio, fol. Par. 1580. Prosper, Magn. Biblioth. vett. Patr. vol. v. pt. iii. Prudentius, Biblioth. vett. Paty. Galland. vol. viii. Rabanus Maurus, fol. Col. Agr. 1626. Rhenanus, Beatus, Preface to Ruffinus, q. v. Ruffinus, Auctores Hist. Eccl. fol. Basil. Froben. 1528. Scaliger, vid. Eusebii Chronicon. Sidonius, Biblioth. vett. Patr. Galland. vol. x. Sigebertus, Scriptores rerum German. ed. Pistorio, fol. Ratisbone, 1726. Socrates, ed. Valesio, fol. Par, 1668. Sozomenus, Hist. Eccl. Scriptores, ed. Reading, fol. Cantab. 1720. vol. ii. Suidas, fol, Oxon. 1834. Syncellus, Georgius, Chronograph. Sacr. fol. Par. 1652. Tertullianus, ed. Rigaltio, fol. Lutet. Par. 1664, Theodoretus, ed. Schulzio, 8vo. Hale, 1769. Theodorus Studites, Sermones Catechet, 8vo. Antverpiz, 1602. Theodulphus, in opp. Sirmondi, fol. Par. 1696. vol. ii. Theophilus, Alexandrinus, Biblioth. vett. Patr. Galland. vol. vii. Theophylactus, Commentt. in quatuor Evang. fol. Par. 1631. Timotheus, Alexandrinus, Biblioth. vett. Patr. Galland. vol. vii, Triodium, ed. Nicephoro Paschal. fol. Venet. 1620. Tum«dy of Eastern Church, 4to. Venet. 1615. S. Sabee, fol. Venet. 1603. Victor Antiochenus, Magn. Biblioth. vett. Patr. Col. Agr. 1618—22, vol. iv. Vincentius Lirinensis, Commonitorium, 12mo. Oxon. 1836. Whitgift, Abp., Defence of the Answer, &c., fol. Lond. 1574, Zanchius, exc. Gamonetus, fol. 1605. iii. XXXIli, Xvi. XXiil. vii. XXVlil. 6.0.9 Xx. xii. XX, INDEX OF TEXTS. OLD TESTAMENT. GENESIS. 7/6 LE 160. 10. 198. EXODUS. 5, 6. 147. LEVITICUS. 5, sqq. 14, 295, OL 170. 20. 170. 29. 119, 170. 32. 170. NUMBERS. 14. 198. 20. 122. 34. 122. 2, 13. 185. DEUTERONOMY. 16. 172. 18, 25. 150. 3. 122. JUDGES. 11. (k 26. 196. I, SAMUEL. 6. 172, 196. 16. 12. 13. 198. Il. SAMUEL. 12. 196. 14. 9. 16. 147, 169, 174, 196. 22, 171. I, KINGS. 21—29, 170. Il, CHRONICLES. 5—7. 173. i—9. 171. 3, 4. 113. EZRA. | vill. 12. 136. | Pl VY 169, 174. | NEHEMIAH. Hate 4, 6. 174. | ESTHER. Wee DB. iB iv. oe 147. | 16. 174. | IOS Ifa 197. abe Bile 14. | JOB. | il. bas 198, yill. 8. 178. PSALMS. O.G05 Ie 6. xxxv. 13, 14 174. ‘ive lla: ie Ixix. 9: ifs 10. 1, 47, 169. cix. Uo 162. 23, 24. a2: 24. 162. cx. (cxi.) 93, 258, 281, 293. exvili. 24. 69, 303. exliii. 3—8. 13. ECCLESIASTES. V. 4—6. 185. SONG OF SOLOMON. Vill. il. 10. ISAIAH. Xxxiil. 20. 269. lvili. 5. 119. 6. 42, 130, 147, 148, 236, 246, 262. ia 130, 148. 9. 148. Ibe 8% 168. Ixiv. 1, 4, 10. JEREMIAH. iv. 3. 138. vi. 8. Ve 312 INDEX OF TEXTS. will Mere 120. NEW TESTAMENT. << DSes! 138 suis 2 ey 6. ST. MATTHEW. xxxv. 8. 114. iv. 11. 70. xliii, 12. 6. 17. 139. li. i. 161. v. 4, 168, 169. 6. 169. ie 8 rt ad ee ese ee oe iil. : : . : . 3 So 6. 120, 217. 18. 172, 174. 9 8: 120. Vit). Med =i 131, XVi. 8. de ix. 14, Foy Me TS ee, 15. 7,38, 11, 12; 18 iL. 16. 6. i 16. 118. xvii. 19—21. 15, 16, 115, 128. ix. 2 174, 196. 21, 118, 162, 174. 2 a6. xviii. 15—18. 274, ‘ 33 19, 20. 185. 24, 26. 127. xxi. 18, 19. 289. = Sur 41. 9, 247, x: 2: A XXil. 2H, 4, 2, 3. 126, 127, 143, 266, | xxiii. 25. 148, 293. XOMVIAN OIE 214, 144, 289. xxviii. 19. 19. i* - 127. 19, 20. 270. iz 127, 266, 293. ST. MARK. HOSEA. li. 18, 20. * “5 a 19. 7,9, 11, 246, 248, ee > 197. 22 9. Niles “i: an iv. 10, 1: 5. 1D. . C 34. 5. i JOEL. ST. LUKE. il. i, 137. i. 15. 144. JONAH. il. 36, 38. 110. ian oe 42, 127, 236, 246, | of a 262, 281. ani aa 178. 5. 115, 137, 262. Bs An 14,15 B 113. : eos 34, 35. 3, 4 ZECHARIAH. 35. 9,13, 247, ee! 108. BS an vii. 5. 114, ae 9, ix, 15. 8. 39. 10. xii, 10. 279. vi 12s. 188, 21. 42, 169. xi. 41. 150. XVli. =, 274. APOCRYPHA. xvii 12. 14. JUDITH. Xx. 10, ihtle 66. 215. vii, 6. 200. ST. JOHN. WISDOM. iii. 5. 19. i. 3: 18. 28, 29. 2: ECCLESIASTICUS. ie a a 1K: 10. 6. XV. 20. Ips xviii. 13, 24. 214. II. MACCABEES. 28. 215. xiii. 10—12. 198. eb eas Lo 247, 5a, Xi. Xiv. vi. INDEX OF TEXTS. ACTS. 1 20. 9. 13. ft 112. 9, 78, 137, 197. 118) ae 2, 148, 152. 4 148. 9. 137. 9, 10. 288. 30. 12, 112, 148, 196. 3! 112, 188. 3 13. 23 13, 188 21 148. ROMANS. 8, 9. 20 14. 152. 15. 80. 5, 6. 85 I. CORINTHIANS 1. 5. me: 154. 20. 183. 5. 15, 130, 151. 10—12. 245. 34. 183. 40. 245. 20, 23, 27. 14:7. 26, 27. 170. 27. 135. 15, 16. 20. 30—32 169, 171. Si. 170. (a OT 29. 285. II. CORINTHIANS. 4. 15. 4, 5. 184, ill. iii. Iv. 313 5. 13, 146. 10. 146. 11. 122; 170; 172: 27. 13,15,80, 146, 184. 29. 80. GALATIANS. 10. 23, 242. i518: 114, 1-2 115. EPHESIANS. 14. 270. PHILIPPIANS. 17, 19. 20. COLOSSIANS. Oi 183. Il. THESSALONIANS. 15. 102. 9. 20. I. TIMOTHY. 1-6. 92. 8. 174. JAMES. 26. 183. S 10:05) e170: I. PETER. 16. 114. i 130. Il. PETER. 18. 79. 3 87. REVELATIONS. 10. 69. 8, 9. 203. GENERAL AS Abgar, vid, Syriac. Absolution, viz. of penitents on Maundy Thursday; Lent a preparation for it, 154, Abstinence, vid. Continentia. Acts of Parliament, vid. Statutes. Adam, expulsion of, vid. Quadragesima Sunday. Adiaphoron, vid. Indifferency. Aérians, or Eustachians, sect of; ac- count of them from St. John Damas- cene, 71, 294. from St. Epiphanius, 144, 295. and from St. Augustin, 294, Aérius, 13, 17. Agde, Council of, vid. Councils. Albis, Dominica in, vid. Sunday after Easter. Alexandria, vid. Evagrius, and Philo. Almsdeeds, should accompany our fast- ing, 148. example of Cornelius, 112, 149. Amalek, victory over, accompanied with fasting, 152. Ambrose, St., quoted, In S. Luc., 38, 121, 1389. De El. et jej., 30, 38, 79, 163. De hort. ad virgin.,77. Sermm., 38, 39, 121, 123, 152, 163, 220, 251, 281.—Recognises the Lent or ante- Paschal fast, of forty days, as of divine appointment, and a following of Christ, 80, 38—40, 121, 200, 220, 251, 281. calls it the mystical fast, 38, 193. speaks of the moderate fasts of Lent, 123. how the season is to be spent, 152. calls fasting our camp, and our strength, 163. con- trasts Christ’s fasting with ours, 79. mentions Easter as a time for bap- tizing, 77. and the fifty days after, as a continued Paschal feast, 121. Anabaptists and Socinians, the Presby- terians in what respect like them, 19. Ancyra, Council of, vid. Councils. INDEX. Andrew, Abp. of Crete, vid. Magnus Canon. Andrewes, Bp., in his fifth Serm. of Repentance, speaks of St. Peter’s fast, 289. presses the observance of Lent, 296, sq. Angar, Synod at, 271. Anicetus, Bp. of Rome, 27. vid. Poly- carp. Antioch, Council of, vid. Councils. Antiochus, quoted, Aoy- ¢’. wept vnort. 145. Anti-pascha, vid. Sunday after Easter. Antiquity, one of the tests of true doc- trine, 86, 300. Antoninus, Emp., vid. dthenagoras. amAdrns explained, 223—225. Apollonius, (in Eusebius) mentions the teaching of Montanus, 208. (in Gratian) gives the origin of the Wednesday and Friday’s fast, 195. Aposiles, chosen after prayer, 188. prayed and fasted before ordaining elders, ibid. fasted while Christ was in the tomb, 12. were frequent in fastings afterwards, 13, 15. saying of the Apostles recorded, 149. Arabic version of the Old Testament referred to, 196. Arians, the Aérians a branch of them, 294. Arnobius, interprets Ps. lxix. 9, 10, of Christ’s abstinence being turned to His reproof, &c. 2. Arnoldus Carnotensis, quoted, De jej. et tentt. benefits of fasting, 75. the practice consecrated by Christ, 76. Articles of the Church of England, vid. England. Ascension Day, titles of, 804. observ- ance of it how known to be of apo- stolical institution, 48, 64. e — Sunday after, titles of, 304. Sunday before, titles of, 304. Ash Wednesday, titles of, 302. Asian Churches, their difference from 316 the Church of Rome in regard to the time of keeping Easter, vid. [re- neUus. Athanasius, St., Ad orthod., makes the Quadragesimal and Paschal fast the same, 97. Apol. de fug., speaks of the Ember fast in Whitsun week, 191. Athenagoras, his prayer for the Em- perors, Xi. Augustine, St., quoted, Questt., sup. Gen., 138, 281. In Pss., 93, 113,251, 258, 281, 293. In S. Joan., 98, 97. 121. InS. Lue., 2. Ad Adim., 92. Cont. Faust. Man., 90,145, 240,251, 258, 293. De bapt. cont. Donatt., 101, 102, 178, 249, 257, 288. De doctr. Chr., 93, 236, 281. De mori- bus Mann., 92. De util. jej., 148. Epistt., 23, 46, 47, 93, 100, 101, 102, 158, 178, 195, 251, 257, 258, 288, 293,298. Herr., 48,92,294,. Sermm., 140.—de Tempore, 76, 186.—Inter- prets Ps. cix. 23, of Christ’s fast- ing, 2. refers the stationary fasts to the Bridegroom’s being taken a- way, 23,195. vindicates a set an- nual fast, 113. his doctrine, that the time of fasting is not prescribed in the Gospel, 46, how to be interpreted from his other writings, 46, 48, 257, sq. the Lent fast has authority from the Old and New Testament, 47, 93, 236, 288. and in the dispute with Faustus, the observance of it, as by divine law, is supposed on both sides, 90—93. universal practice, evidence of appointment either by the Apo- stles or by a General Council, 48. if not by a General Council, then by the Apostles, 100, 102, 178. Ob- servance of the Lent fast, universal in his time, 48, 102, 178. much in it left to freedom of devotion, 249, 251, 258. the Lent fast an imitation of Christ, 281. Lent, a season for penitence, 138. for real self-denial, not for a change only of pleasures, 140. for abstinence from flesh and wine, 145. for undoing heayy bur- dens, 148. the fasting must be free from hypocrisy, 158. what things abstained from in Lent, and with what view, 91, 240, 298. the Lent fast followed by a season of joy, 121. his language vindicated from the presbyterian interpretation of it, 257, sq. he is referred to by Abp. Whitgift, 298. mentions the Roga- tion days, 186. Account of the Aérian and Jovinian heresies, 294. Aurelius, Emp., vid. Athenagoras. GENERAL INDEX. Be Baptism, sacrament of, especially con- ferred on the vigil of Kaster-day, 76, 154, how the Catechumens prepared themselves for it, 77, 154. sqq. Basil, St., quoted, In Pss., 170. Ase., 116, 124, 250. De Spir. Sanct., 96, 100, 102, 103, 264.—Sermm., 2, 6, 34, 35, 122, 137, 142, 160, 162, 167, 168,198,282, 289.—Speaks of fasting as coeval with the human race, 6. instances of fasting under the law; cases of Moses, Samuel, Samson, Daniel, 160, sq. in the New Testa- ment, of John the Baptist, and of Christ, 162. praises of fasting; it is our assimilation to the Angels, 35, 167, 168. laws of fasting should be moderate, 116, 124, 250. fasting must not be preceded by excess, 142. connexion of fasting with re- pentance, 137. interpretation of David's fasting, 170. Lent fast uni- versal in the Church in St. Basil’s time, 34, 122, 289. and as by divine appointment, 34, Christ’s fasting a pattern for ours, 2, 162, 282. notice of those who demand Scriptural au- thority for every thing, 100, 264. respect due to traditional usages of the Church, 102. instance from the Baptismal Service, 103. mentions the five days’ fast, 198. notice of Trenzeus, 96. Basilides, vid. Dionysius. Beatus, vid. Rhenanus. Bede, Ven., quoted, In Pss., 2, 162. S. Luc., 13,68. Homill., 68, 69.—In- terprets Ps. cix. 23. of Christ’s fast- ing, 2. and the Apostles’, 162. and the absence of the Bridegroom, of the time before and since Christ’s appearing on earth, 13. witnesses to the observance of Lent, 68. as in memory of the Bridegroom’s being taken away, ibid. defending it as a fitting solemnity, and of evangelical authority, ibid. also to the observ- ance of the fifty days’ festival follow- ing, ibid. Bernard, St., quoted, Sermm. de jej., 122, 289. De quadr., 75.—Testifies to the universal observance of Lent, 75, 289. enjoins it as reasonable, 75, 122. and as commanded us by Christ, 75. Birds, flesh of, sometimes abstained from in Lent, 265. Bishops, fasts proclaimed by, 185. Bottles, new, Christians compared to, 6. Braga, Council of, vid. Councils. Bridegroom, Christ the Bridegroom, 4— GENERAL INDEX. 13. ect passim. taking away of the Bridegroom, four different interpre- tations of, 12, 13. which interpreta- tion adopted in the sermon, 13. Burdens, undoing of, a fit accompani- ment of Lent, 147. Buxtorf, Syn. Jud., mentions the four principal fasts of the Jews, 114. C. Cesarius, gives instructions for the due observance of Lent, 55, 130. benefits of this observance, 56, 137. e.g. asa preparation for the Holy Commu- nion at Easter, 55, 156. Candida, vid. Palladius. Candidati, vid. Wednesday and Thurs- day in Easter week. Candlestick with seven lamps, mystical meaning of, 108. Candour, requisite in interpreting the language of the Fathers, 251. Canon, Magnus, vid. Magnus Canon. of Indifferency, vid. Indiffer- ency. Canons Apostolical, why so called, 31. their date, ibid. sixty-first canon, 193, confirmed in General Council, 239. speaks of the holy Quadrage- sima of the Pasch, 84, 97, and the stationary fasts, 194, as to be ob- served if bodily weakness hinder not, 116. of the English Church, vid. England. Canute, Eccl. laws of, enjoin observance of Lent, 90. Caput jejunii, vid. Ash Wednesday. Cassian, witnesses to the universal ob- servance of Lent, 104. excepts from the obligation those whose life is a continual fast, 242. alleged by the presbyterians against the antiquity of the Lent fast, 259. the answer given, ibid. Cassiodore, his anecdote of Spiridion, 09. witness to the Lent fast; the antiquity, 58, manner, 59, and period of it, 126. Cassius, Bp. of Tyre, 29, 231. Catechesis, vid. Tuesday before Easter. Catechumens, how employed in Lent in preparation for baptism at Easter, misag: Celeusius, vid. Gregory S. Naxianz. Chalcedon, Council of, vid. Councils. Chdlon, Council of, vid. Councils. Children, the Three, vid. T’heodoret. Chochebas, vid. Scaliger. Chresti, Christians so called, 87. Christ, the subject of the two mystical 317 Psalms, Ixix. cix.,1. His frequent fast- ing, ibid. turned to His reproof, ibid. ing fasts to His people, 115. would not command any but such as their own love should dictate, 175. His forty days’ fast; Ireneus’ account of it, 237. compared with our Pas- chal abstinence, 250. which is in its degree an imitation of Christ’s fast, 281. spent the night in prayer before choosing His Apostles, 188. Christians, called by many Chresti, 87. their fasting foretold by Christ, 8— 15, 175. and enjoined by St. Paul, 15. Chronicle of Eusebius, vid. Eusebius. Chrysologus, witnesses to the observ- ance of Lent, as a divine appoint- ment, 54. and a mystical solemnity, ibid. 75, 122. compares John the Baptist’s fasting with Christ’s, 112. benefits of fasting to mind and body, 119. how it concurs with repentance, 137. and elevates the mind, 163. should be joined with almsgiving, 149, sq. he who cannot fast should especially give alms, 120. it must be free from hypocrisy and affected eloominess, 157. Chrysostom, St., quoted, In Gen,, 43, 123, 153, 242. Pss., 162. S. Matth., 3-4, 6p 7 Oy U1, WSs. 116; 118) 162) 2 Thess., 102. Ad eos qui primum pascha jejunant,158, 241.—pop. Ant., 43, 86, 128, 1383, 135, 144, 199, 220.—Stel. de comp., 138. De Anna, 153. jej., 139, 157.—peenit., 119, 127, 132, 142, 156, 157, 160,—His com- ments upon the text; gentleness of Christ’s answer therein, 3, a pattern to His ministers, 116. true explana- tion of Christ and the Apostles’ not fasting, 4, 6, 11. Christ here the Bridegroom, His Church the Bride, 7. He foretels what His followers will do, 8. St. Chrysostom a witness to the observance of the Lent fast, 43, 220. its orderly stages and in- termissions, 43, 86, 123. the Lent fast in what sense an ecclesiastical ordinance, e. g. as a preparation for Easter, 241. while truly an appoint- ment of Christ also, 242. respect due to unwritten tradition, 102. fast- ing saved Nineveh, 127. but must have its due laws, to do good, or be accepted, 128. must be joined with repentance, 132. as in the Ninevites, 133. how this repentance is to be shewn, 135. repentance requires fast- ing, 138. fasting must be joined with reconciling of offences, 139. must 318 GENERAL INDEX. not be preceded or followed by in- temperance, 142. wine, in particular, anciently abstained from, 144. they who cannot fast, can yet forego all needless indulgence, 118. fasting good for the health, 119. Lent, a time for frequent hearing of God’s word and the like, 153. our fasting must be free from hypocrisy and affected gloominess, 157. all the rules put together, 158. fasting en- joined in Paradise, 160. Moses and Elias fasted before appearing in God's presence, 156. Christ and His Apostles constant in self-denial, 162. St. Paul amid all his labours fasted, 15. St. Chrysostom men- tioned as authority for the fast of many weeks, 199. charged with bitterness by Socrates, 274. Church, Christ would that His Church should be one; so Constantine writes, 33. the Church hath authority over her several members, 285. her ap- pointments binding, in things which the Apostles left open, 266. practice of universal Church, evidence of apostolical institution, 101. to argue against it is extravagant and insane, 102. considerate to men’s weakness of mind or body, 116. allowed of four excuses from fasting, 118. joined with the Catechumens, candi- dates for ordination, and penitents, in their fastings and prayers, 80. must not trust to men’s fasting pri- vately, 297. vid. Lent, Tradition. of England, vid, England. Cinerum, Dies, vid. Ash Wednesday. Clarus, Bp. of Ptolemais, 29, 231. Clement I., vid. Constitutions Apostolical. St., of Alexandria, speaks of the enigmas of the fast of Wednes- day and Friday, 75, 193. Clif, or Cloveshowe, Council of, vid. Councils. Coena Domini, a title of Thursday in Passion week, 62, 80, 157, 303. Commodus, Kmp., vid. Athenagoras. Communion, holy; difference respecting the days for celebrating it, 29, 264. celebrated in the Passion week, 37, 57. but especially on Easter day, 154, Lent a preparation for it, 42, 56, 154, 237. how often required to be received, 156. Confirmation, administered especially on Easter eve, 154. Consent of Doctors, one of the tests of true doctrine, 86, 300. Constantine the Great, his letter to the Churches, fixing the time of Easter, x, 53, 77, 279. his interview with Acesius the Novatian bishop, 88, 203. Constantinople, Council of, vid. Councils. Constitutions Apostolical, why not ad- duced in evidence, 76. falsely attri- buted to Clement, 98. rejected by sixth General Council, ibid. Epi- phanius probably misled by them, ibid. Continentia, or abstinence, distinguished from fasting, 263. Cornelius, Bp. of Rome, opponent of Novatus, 274. Socrates’ disparage- ment of him, zbid. his true character, 275. a martyr, ibid. the Centurion, his fast, till three o’clock in the afternoon, 12. an instance of a set fast, 112. joined with prayer, 150. his prayers and alms a memorial before God, 149. Cosin, Bp., speaks of Lent as being certainly an apostolical constitution, 298. Council Ecclesiastical, of Agde, (Aga- thense,) enjoins observance of Lent, 61,—Ancyra, (Ist,) speaks of Easter Day as the Great day, 303.—Antioch, (A.D. 269,) Synodical Epistle of, speaks of the Great day of Easter, 84.—Braga, (Braccarense,) (1st,) gives directions for fasting on Thursday in Passion week, 62.— Chalcedon, (A.D. 451,) confirms the Councils of Gangra, 109, and Laodicea, 31, 239.—Chalon, (2nd,) complains of some whose fast was only a change of indulgences, 140.— Cliff, or Cloveshowe, (2nd, ) speaks of Lent as a fast of the whole Church, and enjoins the observance of it, 90. —Constantinople, (3rd, or in Trullo,) mentions the observance of Lent as anterior to any General Council, 31. and re-enjoins it, 260. confirms the Apostolical Canons, 31, 99. but re- jects the Apostolical Constitutions, 99, confirms the Councils of Gan- gra, 109. and Laodicea, 220, 239. and the canons of Peter, Abp. of Alexandria, 193.—Elvira, (Eliberis, ) converts the Saturday’s vigil into a fast, 62, 187. alleged to enjoin the Holy Communion to be received thrice in the year, 156.—Enham, speaks of the four Ember weeks, 305.—Gangra, confirmed in the 4th and 6th General Councils, 109. speaks of Lent as a traditional ob- servance of the Universal Church, and enforces it with an anathema, ibid. 295. quoted to that effect by Bp. Andrewes, 297. their Synodical Epistle concerning the Eustathians, GENERAL INDEX. 296.—Laodicea, confirmed in 4th and 6th General Council, 220, 239. speaks of the Lent fasts, (plural,) 220, enjoining them to be observed, 259. the whole forty days with dry diet, 239.—Mayence,( Moguntinum,) (A.D. 813,) speaks of the Lent fast as universal among Christians; and enjoins the observance of it under an anathema, 296.—Nice, (l1st,) Con- stantine’s letter therefrom, x, 77. speaks of the Lent fast as known long before, 257. directs synods to be held twice in the year, 87. one of them before Lent, ibid. 155. Sunday after Ascension, has aname from the Council of Nice, 304.—Orleans, (Au- relian.) (1st,) mentions the Roga- tion days, 186.—Strenaeshale, (now Whitby,) speaks of the Paschal so- lemnity as an apostolical and evan- gelical tradition, 89.—Toledo, (4th, ) censures the neglect of Lent which had crept into some Churches, 65. the forty days how to be observed, 66, 147.—(8th) mentions the period of Lent, as a tithe of the year, 67. what excuses it allows, 118. Counsel, tradition of, 191. examples of it, ibid. Cross, vid. Third Sunday in Lent. Cyprian, St., friend of Cornelius Bp. of Rome, 275. his account of Novatus, ibid. Cyril, St., of Alexandria, describes the benefits of fasting, 168. it ministers to repentance, 134. as in the Nine- vites, 136. set fasts reasonable, 112. notifying the time of Lent, he refers it to apostolical and evangelical in- stitution, 49—51. the fast to end late on the Saturday night, 45. ab- stinence of the Three Children in Babylon; its fruit, 162. of Jerusalem, mentions the fast of the Parasceue, or Good Friday, 24. the passage explained, 215.men- tions Easter, as a solemn time for baptizing, 77, and the forty days be- fore, as a time of discipline and pre- paration for it, 79, 139, 156, 250. Ancient Glossary of, quoted, 14. D. Daduchia, vid. Easter Eve. Damascene, St. John, his account of the Aérian or Eustachian heresy, 71,294. Daniel, fasting preceded his visions and his deliverance from the lions, 161. joined prayer with his fasting, 150. denied himself in the quality of his 319 food, 289. taken by the Church as a pattern in his three weeks’ fast, 126. reasons for choosing his example, 127. Debate, vid. Grand Debate. Dionysius, St., of Alexandria, quoted, witnesses to an ante- Paschal fast, 32, kept through the whole Church, 82, and specially the last week before Easter, 33, 72, 83, 216, as a disci- pline and preparation for the Eu- charist at Easter, 155. excuses those whose strength fails them, 157. men- tions some who fasted not at all, 218. authority for the week’s fast, 198. quoted to throw light upon the con- troverted passage of Irenzus, 228. his expression of hyperthesis ex- plained, ibid. Disputation, of Christ with the Doctors, vid. Third Sunday after Easter. Doctrine, test of, vid. Vincent. Donatists, how opposed by St. Augustin, 284, Dorotheus, the Archimandrite, mentions Lent as just a tithe of our time; and an appointment apostolical, 59, and divine, 61. and to what purpose, ébid. what the due observance of it, 145. Druthmarus Christianus, his interpre- tation of the text, Matth, ix. 15—17, the “new bottles,’ &c. Christ the Bridegroom, 13. the Church His bride, 7. E. Easter, tradition for keeping it, uni- versal, 28. how known to be from the Apostles, 48. was in honour of the Trinity, 35. disputes concerning the time of it, between the Roman and Asian Churches, 27. also among the Novatians, 270. time for keep- ing it signified to the Churches by Patriarchs of Alexandria, 49. the feast lasted till Pentecost, 121. so noticed by Philogin Alexandria, 25. disowned by the Aérians, 71. Day, the great day for Holy Communion, 154. titles of it, 303. the Quartani fasted on it till three o’clock, 88. Eve, a special time for Baptism and Confirmation, 154. variety in the observance of it as a fast, 254. titles of it, 303. Monday, titles of, 303. Tuesday, titles of, 303. Eastern Church, keeps the days before Good Friday as especially holy, 57. their Typicum referred to, ibid., vid. Asian Churches, and Greek Church. 320 GENERAL INDEX. Eggs, sometimes abstained from in Lent, 265. Eleutherius, Bp. of Rome, 27. Elias, one of the authorities for the Lent fast, 62, 93. his fasting a figure of Christ’s, 46. a preparation for ap- pearing in God’s presence, 186. connected with his translation into heaven, 163. Elvira, (Eliberis,) Council of, vid. Councils. Ember weeks, before the ordinations, seasons of fasting, 188, sqq., 196, 305. titles of them, 305. Encenia, vid. Sunday after Easter. England, Church of, hath probably always observed the Lent fast, 252. requires Catholic interpretation of Scripture to be kept to, 18. her cha- racter, 280, her articles misrepre- sented by the presbyterians, 287. Enham, Council of, vid. Councils. Enigmas, of Wednesday and Friday’s fast, vid. Clement, St., of Alexandria. Ephrem, St., Syrus, his commendations of fasting, 163. Epicharmus, compares men to inflated bottles, 6. Epiphanius, St., witnesses to the uni- versal observance of the forty days’ abstinence of Lent; and specially of the Passion week, 37. which he calls the week of the Paschs, 72. the in- stitution, apostolical, 107, 228. so also the stationary days, a tradition apostolical in memory of the Bride- groom’s being taken away, 23, 37, 194, excepting only the Epiphany, i. e, Christmas Day, 194. and the period between Easter and Pente- cost, ibid. Lent how observed by the Catholics, and how the Aérians behaved meantime, 37, 144. shews a twenty-one days’ fast before Easter in the Roman Church, 126. some Churches kept watch through the Thursday and Saturday nights of Passion week, 215. his supposed statement that Lent ended before the Passion week began, 98. dis- tinguishes between traditions of Pre- cept and of Counsel, 106. Mon- day and Thursday the Pharisees’ fasting days, 14. vid. Constitutions A postolical. Epiphany, is e. Christmas Day, vid. Epiphanius. Erasmus, his exposition of the text, 10, INE Ercombert, enjoins observance of Lent, 90. Evagrius, mentions more days than one as being held especially sacred in memory of Christ’s passion, 657. notes certain heretics of Alexandria who did not observe the Paschal solemnity, ibid. 296. calls Whit Sun- day, New Sunday, 304. Eve, vid. Vigils. evyvwuoovvn, explained, 267. Eusebius, his account of Philo, 24, 235 —236. judges that the Religious whom Philo describes were Chris- tians, 24, 26, 234. records Lrenzus’ Epistle to Victor, 24, 27—31, 88, 212—231. Councils held concern- ing the day on which Easter should be kept, 29. difference, and agree- ment, of the primitive Churches in this point, 27—31, 81, 208. letter of Constantine to the Churches, x. season of Christ’s passion, how ob- served in his days, 25, 211, 215, 229. his account of the Montanists, 208. gives Hegesippus’ account of the habits of St. James the Less, 145. Epistle of the Church in Smyrna, 83, 203. Synodical Epistle of the Council of Antioch, 84. his Chronicle, forgeries in, making the observance of Lent to be instituted by Telesphorus, and Easter by Pius I., 94, sqq. Eustathians, mentioned by the Council of Gangra, as heretics who despised the set fasts of the Church, 296. Excuses, vid. Church. Exomologesis, a discipline for Lent, 241. Expectationis, Dominica, vid. Sunday after Ascension. Experience, bids us defer to the Ca- tholic interpretation of Scripture, 18. F. Fast, Paschal, ante-Paschal, Quadra- gesimal, or of Lent, vid. Lent. Fasten’s eve, vid. Shrove Tuesday. Fasting, religious, defined, 184. fasting coeval with mankind, 6. appointed to man in Paradise, 160. and under the Law, ibid. examples of Moses, Hannah, Samson, Daniel, 161, the Three Children, 162, and Judith 111. in the New Testament, of Anna, 110. of John the Baptist, Christ and His Apostles, 1, 110, 162. of Corne- lius, and the Church at Antioch, 112. practised by John’s disciples, 1. and the Pharisees’, ibid. not by Christ’s at that time, ibid. His own account of this, 3. they should fast afterwards, 8, sq. fasting of Chris- tians noticed by Lucian, 86. a pre- —_ GENERAL INDEX. paration for Easter, 78. St. Augus- tine’s statement, that particular days for it were not prescribed in the Gospel, considered, 46, sqq. praises of fasting, especially of such as is public and general, by Latin fathers, 163, sqq. and by Greek, 167, sq. reasons for these praises, 168—174. laws of fasting, vid. Lent. Fasting eves, vid. Vigils. Fasts, why appointed by the Church, 183. division of, in respect of their institution, 185—195. in respect of their measure of time, 195—200. set, referred to in the text, 14. are needful, 17. four in number, accord- ing to the Scripture, 63. legal con- trasted with Christian, 243, 246. ob- jected to by presbyterians, 110, sqq. vid. Jews, Lent, Manichees, Mon- tanists, stationary, viz. on Wednesday and Friday, 12, to three o’clock in the afternoon, ibid. why of this dura- tion, 191. called the half-fasts of the stations, 12. reasons of them, 17, 37, 47, 195. constantly observed in the Church, 12, 32. especially the Paras- ceue or Friday, 32. with what ex- ceptions, 12. of free devotion, not of strict injunction, ébid., 106. disowned by the Aérians, 71. objections to them met, 242. enigmas of them, 193. titles of them, 305. Greek names of the days, 193, 305. vid. Canons Apostolical. Faustus, vid. Augustine. Ferrandus, Fulgentius, deference due to the Church’s laws, 103, 257, and traditional usages, 103. Fifth Sunday in Lent, titles of, 302. Five days’ fast, 198. Flesh and Wine, especially abstained from in Lent, 25, 91, 143, sq. Flood, vid. Forty. Forty, remarkable recurrence of this number in sacred history, 55, 121. of mystical import, 298. divinely consecrated, 88, 52. the number must be of days, not hours, in the Lent fast, 221. —- days’ fast, 200. hours’ fast of some, 214, sqq. Fourth Sunday in Lent, titles of, 302. Friday, vid, Stationary fasts. before Palm Sunday, title of, 302. Good, the special fast day of Christians, 22, 24, 48, 104. and of the least devout, the only fast, 24. omission of divine service thereon, strongly censured by fourth Council of Toledo, 66. how known to be of GUNNING. 3821 tradition apostolical, 48. titles of it, 303. Friday in Whitsun week, title of, 304, Fruits, some abstained from in Lent, 240, 265. G. Gangra, Council of, vid. Councils. Garment, new, Christians compared to, Gerard, says that the Homilies on Leviticus, attributed to Origen, are genuine, 32, 238. Gesner, referred to by Bp. Walton, q. v. Ghost, Holy, vid. Spirit. Gibeonites, the objectors compared to, Wa Gonyclisia, vid. Whit Sunday. Grand Debate, referred to, 229, 252— 266, 276—293. Gratian, authority for the alleged canon of the Council of Eliberis enjoining the receiving of the Holy Commu- nion thrice in the year, 156. men- tions the Rogation days, 186. vid. Apollonius. Great week, the Passion week so called, 302. Greek Church, fathers of ; their praises of fasting, 166. vid. Magnus Canon. Gregory Dialogus, his Liturgy; calls the days before Easter, all-vener- able, 57. St. Nazianzen, witnesses to the observance of the Lent fast, 35. fit- ness, and benefits of it, ibid. e. g. as a purification for Easter, 25, 36. fast- ing enjoined in Paradise, 35. should be joined with prayer and watching ; examples of Christ and St. Paul, 146. Christ’s fasting compared with ours, 36, 250. the first whom the author finds to speak of vigils or eves of holidays, as fasts, 187. quoted for titles of Easter eve, Easter day, Easter Monday, 303. and Sunday after Easter, 304. calls the Christian believer @epameutis tod Adyou, 24. his letter to Celeusius the Judge, 36. St. Nyssen, witnesses to an ante- Paschal fast, ending late in the night before Easter, 44. St., the Great, witnesses to the observance of the forty days’ absti- nence of Lent, 64. comments on the number forty, ibid. rigour of absti- nence to be according to our strength, 263. Gunning, Dr. Peter, took part in the Savoy Conference, ix. professes to have been careful in his selection of authorities, 76. 322 H. Halidgarius. Penitents should practise self-denial, 136. Harmenopulus, Constantinus, mentions the Tetraditz, or Quartani, heretics who fasted on Easter day, 88. Havens, intermissions of the fast com- pared to stages, inns, shores, or havens, 43. Health, fasting good for, 118. Hegesippus, his account of St. James the Less, vid. Eusebius. Heresy, vid. Aérians, Arians, Donatists, Eustathians, Jovinianists, Montanists, Novatians, Priscillianists. Heretics, have no solemnities, 40, 178, 295. vid. Evagrius, Philastrius, Theo- doret. Hesychius, quoted, 14, 223, 225, 267. Hilary, St., interprets Ps, lxix. of Christ’s fasting, 1. History, Lausiac, of Palladius, vid. Pal- ladius. Tripartite, of Cassiodore, vid. Cassiodore. Holofernes, 111. Holy week, the Passion week so called, 02 Homily of Fasting, quoted, 136. Hormisdas, censures those who despise ancient authorities, 109. Hyginus, Bp. of Rome, 27. Hymns, of Prudentius, vid. Prudentius. Hyperthesis, 32, 82, 215. meaning of it, 196, 216, 228. Hypocrisy, fasting should be free from, 157. Is dc Jabesh Gilead, fast of the men of, 198. James, St., the Less, vid. Eusebius. *Tdiwricmods explained, 223—225. Jehoshaphat, notice of the fast which he proclaimed, 113. Jerome, St., quoted, In Pss., 2. Es., 42, 236, 246, 262. Dan., 143. Jon., 42, 209, 236, 246, 262, 281. S. Matth., 11, 12. Gal., 242. Adv. Jovin., 26, 42, 112, 139, 233, 236, 246.—Vigi- lant., 215. Epistt., 2, 42,111, 114,123, 132, 146, 245, 249, 250, 262, 284,297, 298. Prefat. in Reg. S. Pachom., 194. —Witnesses to Lent as a tradition apostolical, 42, 245, 262. and which Christ by His example consecrated, 42, sq., 286, 262, 281, and be- queathed to us as a preparation for the Holy Communion at Easter, 42, 236, 262, 281. in what sense a con- stitution ecclesiastical, and to what GENERAL INDEX. end, 242—246. Stationary fasts ob- served by the whole Church, 194. Fasting a discipline of humility, 114. must be joined with an abstinence from sin, 132. the preachers of re- pentance, John the Baptist and Christ, fasted, 139. is fittingly ac- companied with watchings, 146, 215. should be duly moderated, 123. speaks of the greater strictness of the Lent fast as a favour allowed us, 249. virtue of fasting seen in Christ the Bridegroom, 2. interprets taking away of the Bridegroom, of Christ’s passion, 11. also metaphorically, of His withdrawing Himself from us for our sins, 12. interprets Ps. lxix. of Christ’s fasting, 2. comments upon the case of Jonah, 42, 139, 281. of Daniel, 143. fasts of Judith, Anna, 111, and Cornelius before his baptism, 112. helps to interpret Philo, 26, 233. alleged by the pres- byterians in defence of variety of practice, 284. the argument an- swered, ibid. quoted by Bp. An- drewes, 297, and by Bp. Cosin, 298. Jews, fasts of; weekly, 195. yearly, 114. Ignatius, St., his Epistle to the Philip- pians not adduced in evidence, 191. why not, 76. Christ’s Passion sanc- tifies water to the use of Baptism, 77. Imitation of Christ, vid. Christ. Indifferency, Canon of, 271—275. Innocent I., his interpretation of the text, 175. describes the Apostles as fasting while Christ was in the tomb, 12. ITT., says what vigils are to be observed as fasts, 187. Inns, vid. Havens. Invocavit, vid. Quadragesima Sunday. John, the Baptist, fasted in one sense continually, 46, 112, 200. but at no time for forty days, as Christ, Moses, and Elias did, 1. Jonah, a type of Christ, 42. vid. Jerome. Jovinian, 13, 17. Treneus, St., his character, 213. lived near to Apostolic times, 96. speaks of a certain time before Easter as ‘“‘the fast,” 84. introducing the num- ber forty, 97, 222. to what the num- ber applies, 216—227. his epistle to Victor concerning the time of keep- ing Easter and the fasts preceding, 24, 27—31, 88. alleged by the presbyterians against the Lent fast ; the argument examined, 212—231. Christ’s forty days’ abstinence to be imitated by us, 237. as a preparation for the Holy Communion at Easter, GENERAL INDEX. 323 ibid. witnesses to a certain uni- formity, together with a certain va- riety allowed, in the period of the Lent fast, 117. shews the so called Psychici to have been the Catholics, 205. his account of Polyearp, 230. Isidore, Bp. of Seville, quoted, In Exod. 62, 212. Etym., 62, 63. Off. Eccl., 23,63,64.— Witnesses to the universal observance of the forty days’ fast of Lent, 62, for the Bridegroom’s being taken away, 63, as from institution apostolical, 62. it has authority from the Law, Prophets, and New Testa- ment, ibid. 212. four fasts according to the Scripture, Lent the first, 63. universal practice, evidence of ap- pointment either by the Apostles, or by a general Council, 64. some fasted every Friday, 23. Judith, fast of, 111, 200. Justin, St., Martyr, catechumens pre- paring for Baptism fasted, 78. and the Church with them, 55, 80. K. Kings, fasts proclaimed by, 185. L. Lacticinia, prohibition of, 240. Letare, Dominica, vid. Fourth Sunday in Lent. Lamprophori, vid. Wednesday and Thurs- day in Easter week. Laodicea, Council of, vid. Councils. Lawipedium, vid. Thursday before Easter. Law, authority for Lent in the, 62. et passim. vid. Lent. Laws of fasting, 128—159. Lazarus, certain days in Lent named after, 72, 302. Lent, meaning of the word, 18. titles of chief days in, 302, sq. the Lent fast always acknowledged by the English Government, x. observance of it dropped under the Common- wealth, ix. re-established at the Restoration, ibid. disputed against in the Savoy Conference, ibid. a pas- chal fast declared in Constantine’s letter to have been observed from the first, x. referred to in the text, 12. always observed in the Church, 18, as her most noted fast, 200. in what period of the year, 188. the practice grounded in particular on the text, 19. foretold by Christ, ibid. observed by the Apostles, 21. by the Christians whom Philo de- scribes, 24. and in all succeeding ages, 30—74. disowned by the Aérians, 71. apostolical canon re- specting it, 194. not kept with equal rigour through the forty days, 123, 260. time of it in each year signified to the Churches by Patriarchs of Alexandria, 49. held to be more strictly binding than other fasts, 55. is a tithe of our time, 60. has au- thority from the Law, Prophets, and Gospel, 62. suggested by the Holy Spirit, 52, 53, 189. service com- posed for it in the Greek Church, 72. a discipline of preparation for Easter, 76—81. called mystical days, 78, 193. and the mystical fast, 38. contrasted with Christ’s forty days’ fast, 250. observance of it proved from testimonies of adversaries, 86— 88, as well as friends, 88—94. not in- stituted by Telesphorus, but earlier, 94—96. supposed statement of Epi- phanius, that it ended before the Passion week, examined, 98. objected to by the presbyterians,—As aset fast, 110, sqq. as enjoined by authority, 113. as against Christian freedom, 114, as superstitious and Judaical, 85. as not a perpetual memorial, 115. as hard upon human nature, ibid., sqq. as uncongenial to the time of year, 120, sqq. Arguments of the presbyterians against Lent, drawn from passages in ancient writers, 252 —266. from Christ’s example not being imitable by us, 278—282. from the doubtfulness of Church authority, 284—287. from the fear of bringing in a foreign power, 287, sq. and from an Act of Parliament, 290—293. Judgment which the an- cient Fathers made of such as op- posed the Lent fast, 294—296. judg- ment of Bishops of our own Church in this matter, 296—300. Laws of fasting proper to be observed in Lent; viz. that it be joined with repentance, 132—140. with real self-denial, 140 —145. with watchings, &c. 146. with undoing of burdens, 147. with alms-deeds, 148—150. with prayers, and the like, 150—154. with pre- paration for the Holy Communion at Easter, 154—156. and that it be free from hypocrisy, 157, sq. The Lent fast, how far a tradition of Pre- cept, 188. how far of Counsel, 191. in what respect apostolical; both the Paschal fast generally, 200—212, and in particular, the forty days’ ab- stinence, how far of apostolical re- commendation, 232—239, how far 324 of ecclesiastical constitution, 240— 251. vid. Forty. Leo the Great, witnesses to the observ- ance of the forty days of Lent, as an institution apostolical and divine, 52 —54. benefits of it, ibid., 82, 138. preparation for Baptism and Holy Communion at Easter, 52, 54, 78, 155. calls them mystical days, 78, 139. the forty days observed with abstinence, 117, 200, 262, sq. a por- tion of them with stricter fasting, 126, 199, 260. which throws light on the question of the variety of days, 263. universal practice, evi- dence of origin apostolical and di- vine, 103. the fast binding upon all, 81. Ember fasts spoken of as an institution ecclesiastical, apostolical, and divine, 189, 190. were for two days in the week, 196. Benefits of fasting in general, 165. especially of a set and common fast, ibid., 185. fasting should be accompanied with alms-deeds, 149. Pleasures of mind greater than those of body, 173. Leviticus, Origen’s homilies on, vid. Gerard. Liberty, Christian law of, not less bind- ing because such, 249. Liturgy, demand of the presbyterians respecting, 252, sqq. vid. Gregory Dialogus. Longinus, quoted, 225. Low Sunday, vid Sunday after Easter. Lucian, scoffs at the Christians’ doc- trine, 86, and fasts, ibid. Lucius, first Christian king of Britain, 27. Luke vy. 35—38. Exposition of its lan- guage, 1—6. analysis of it, 7—13. which part chiefly dwelt on in the Sermon, 13, fin. M. Magnus Canon of Andrew of Crete, quoted, 72, 282. Mamertus, vid. Rogation days. Manichees, their tenets, 91. their weekly fasts, 195. St. Augustine’s contro- versy with them, 90. Marianus, editor of Eusebius’ Chroni- cle, 95. Mark, St., his teaching at Alexandria, 24. Maronites, vid. Syriac. Maundy Thursday, a day for absolution of penitents, 154. Maximilla, vid. Priscilla. Maximus, Bp. of Turin, argues from the Scripture that the number forty GENERAL INDEX. is divinely consecrated, 52. Mayence, Council of, vid. Councils. Mechir, month of, 40, 50. Methodius, St., mentions Good Friday as a day of strict fasting, 24. 84. Milan, Church at, Lent how observed there, 200. Monday before Easter, titles of, 302. Montanists, described, 208. their ante- Paschal fast, 86. kept three Lents in the year, according to Tertullian, 42, 245, 297. observed the stationary fasts, 192. how censured by the Catholics, 21. Montanus, his teaching, 208. his pre tensions acknowledged by Tertulliar 21, 186. Morton, Bp., his ‘‘ Protestant Appeal ° quoted, 289. Moschus, Joannes, mentions the Thurs- day in Passion week as a day for the Holy Communion, 67. Moses, his fast, 150. a preparation for appearing before God, 156. accom- panied with prayer, 150. he needed a second fast for his second receiving ’ of the Law, 161. Mountague, Bp., argues from Scripture the number forty to be mystical and sacred, 298. his reading of the dis- puted passage in Irenzeus’ Epistle to Victor, 227. Musculus, his rendering of the disputed passage in Irenzus’ Epistle to Vic- tor, 224, Mysteriorum feria, vid. Thursday before Easter. Mysticum jejunium, the Lent fast so called by St. Ambrose, 38, 193. vid. Leo. N. Narcissus, Bp. of Jerusalem, 29, 231. Nature, human, its weakness pleaded by the objectors against the Lent fast, 115. New Sunday, vid. Sunday after Easter, and Whit Sunday. Nice, Council of, vid. Councils, Sunday after Ascension. Night, whole nights’ watching on Thurs- day and Saturday before Easter, 78, 214, sq. Ninevites, their fast, 113, of three days, 127. joined with repentance, 133. accepted to their deliverance, 136. proceeded from faith, 115. not the less accepted because proclaimed by authority, 113. Novatians, allowed the tradition for keeping Easter, 203. schism among GENERAL INDEX. them, 270. pass the Canon of In- differency, 271. deprived of their churches by St. Chrysostom, 273. Novatus, his character, 275. how repre- sented by Socrates, 273. O. Objections to the Lent fast, 110—123. true account of them, 177. Oculi, vid. Third Sunday in Lent. Old Testament, furnishes authority for the Lent fast, 62, et passim. vid. Lent. One day’s fast, 196. Ordinations, preceded by fasting, 188, sqq- Oriental Churches, vid. Asian Churches, and Greek Church. Origen, quoted, Homm. in Leyvit., 32, 84, 97, 182, 149, 193, 221, 238. Contr. Cels., 32, 83, 243.— Witnesses to the universal observance of the fasts of Lent, 32, 84, 97, 193, 238, of Wednesday, 32, and the Paras- ceue or Friday, yearly, 83, and weekly, 32, in memory of the Bride- groom being taken away. The num- ber of forty must be of days, not hours, 221. Fasting should be ac- companied with repentance, 132, and alms-deeds, 149. the perfect Chris- tian life a perpetual Lord’s day, 243. Orleans, Council of, vid. Councils. Osannarum, Dominica, vid. Sixth Sun- day in Lent. Osdroéna, a Council held there, 29. P. Pachomius, St., vid. Jerome. Palladius, witnesses to the observance - of Lent, though with variety, 104. his account of Candida, her fastings and watchings, 146. Palm Sunday, 75, 302. Palma, president of a Council held in Pontus, 29. Panibus, Dominica de, vid. Fourth Sun- day in Lent. Paphlagonians, vid. Phrygians. Paphnutius, a bishop in the Council of Nice, 59. Papists, their errors and superstitions no argument against our observance of Lent, 298. Paradise, fasting enjoined in, 160. Paranymphii, 7. Parasceue, Good Friday so called, 22, 82, 83. and every Friday, 32. vid. Good Friday, and Stationary fasts. Parliament, acts of, vid. Statutes. Pasch of crucifixion and of resurrection distinguished, 215, 3038. Pascha, includes both the feast and fast, 22, 30, 83, 88, 202. Paschal Epistles, of St. Cyril Alex. q. v. and Theophilus Alex. q, v. Passion of Christ, commemorated both in the Good Friday’s and the sta- tionary fasts, 17. week, how observed by the Church, 37, 88. not alike by all, 33, 197. titles of days in, 302. Passionis, Dominica, vid. Fifth Sunday in Lent. Paul, St., his three days’ fast before his baptism, 78. amid all his labours he fasted, 15. Pazus, synod of, 270. Pentecost, Faster to Pentecost a time of joy, 39, 254, a continued Easter, as if the Bridegroom being with us, 121. no fasts therein, 12. Petavius, on Epiphanius, quoted, 98. Peter, St., his fast, 288, sq. Abp. of Alexandria, mentions the Wednesday and Friday’s fast, with the reasons of them, 193. his interpretation of the text, 175. Phamenoth, month of, 41. Pharisees, their weekly fasts, 14. their question put to Christ, 1. their case different from that of Christ’s disci- ples, 3. Pharmuth, month of, 40, sq. 49—51. Phavorinus, quoted, 7, 223, 267. Philastrius, notes certain heretics who dissented from the Catholics about keeping Easter, 71. Philip, St., alleged as authority in the controversy about Easter, 27. Emp., vid. Syncellus. Philo, his account of the Therapeutz at Alexandria, (vid. Eusebius,) and of their seven weeks’ self-denial be- fore their principal feast, 15, 24—26, 84, 233. Philomelium, Church of, vid. Smyrna. Philostorgius, the Arian historian, al- luded to, 270. Photius, his judgment of Socrates, 272. Phrygians and Paphlagonians, their character from Socrates, 275. Pius, Bp. of Rome, 27. institution of the feast of Easter falsely attributed to him, 94, sqq. Peenosa hebdomada, Passion week so called, 302. Polycarp, St., Bp. of Smyrna, 27. con- fers with Anicetus Bp. of Rome about the time of keeping Easter, ibid. 229, sq. his martyrdom, 230. memorial of it kept, 83, 203. 326 Polycrates, Bp. of Ephesus, engaced in controversy with Victor Bp. of Rome about the time of keeping Easter, 27, 230. Pomer. J., quoted, 176. Pontus, a Council held in, 29. Praises of fasting, vid. Fasting. Prayer, a fit accompaniment of fasting, 150. Book, vid. Liturgy. the Lord’s, how described by Tertullian, 57. Precept, tradition of, 187. examples of it, 187—191. Presbyter, said by Aérius to be the same with a bishop, 294, Presbyterians, conference with them at the Savoy, ix. their claim for written proof in interpreting the text, 19. their demand with respect to the Liturgy, 252. their arguments against the Lent fast, from passages in an- cient writers, Irenzus, 212—231, and others, 252—266. from an Act of Parliament, and other topics, 276 —293. their principles in Church matters, 286—288. obliged to ac- knowledge a kind of Church autho- rity among themselves, 285. their untruths, 282, sq. vid. Lent. Primasius, benefits of religious watch- ings, 146. Priscilla and Mazximilla, followers of Montanus, 21. Priscillianists, sect of, kept Thursday in Passion week differently from the Catholics, 62. Procopius Gaz@us, fasting should be moderated, 125. Prodigal son, vid. Septuagesima. Prophets, furnish authority for the Lent fast, 62, et passim. vid. Lent. Prosper, St., quoted, 259. Protestant Appeal, vid. Morton. Prudentius, his Hymns quoted, 45, 46. Psalms |xix. cix. mystical, and under- stood of Christ, 1. Psychici, vid. Ireneus, and Tertullian. Q. Quadragesima, vid. Forty, Lent. ——_ Sunday, titles of, 301. Quartadecimani, associated with the Novatians, 271. deprived of their churches by St. Chrysostom, ibid. not the same with the Quartani, 88. Quartani, vid. Harmenopulus. Quinquagesima Sunday, titles of, 301. R. Rabanus Maurus, refers the observance of Lent to apostolical institution, 74. GENERAL INDEX. Reason, bids us defer to the Catholic interpretation of Scripture, 18. Reasons for praises of fasting, vid. Fasting. Rechabites, fast of, 114. Refectionis, Dominica, vid. Fourth Sun- day in Lent. Regaltius, cited by the presbyterians to defend their interpretation of St. Jerome, 256. Religious, vid. Eusebius, and Philo. Reminiscere, vid. Second Sunday in Lent. Repentance, our fasting must be joined with, 132—139. Rhenanus, Beatus, quoted to throw light upon the disputed passage of Ire- neus’ Epistle to Victor, 217, 235. Rogation days, history of them, 186. authorities given, ibid. Sunday, vid. Sunday before As- cension. Rome, the Lent fast no where more strictly observed, 126. for what period of time, 98. what days they selected for stricter fasting, 126. variously stated in Socrates, 270. vid. Asian. Ruffinus, his reading of the disputed passage in Irenzeus’ Epistle to Vic- tor, 224, 227. s. Sabas, St., vid. Typicum. Samuel, fruit of his mother’s fasting, 161. Samson, his own and his mother’s fast- ing, 161. Saturday, when added to the Lent fast, 62. why exempted before, 176. changes made in the observance of it, 187, 264. Savil, Sir H., his reading of the dis- puted passage in Jrenzus’ Epistle to Victor, 227. Savoy, debate at the, ix. Scaliger, exposes the forgery in Euse- bius’s Chronicle, 95. Scribes, their question put to Christ, 1. their case different from that of Christ’s disciples, 3. Scripture, how to be interpreted, 18. judgment of the Church of England herein, ibid. hearing of, a fit accom- paniment of the Lent fast, 153. Second Sunday after Easter, title of, 304, in Lent, titles of, 302. Sects, vid. Heresy. Septuagesima Sunday, titles of, 301. Seven days’ fast, 198. Seventy weeks, vid. Septuagesima. Sexagesima Sunday, title of, 301. GENERAL INDEX. Sheer Thursday, vid. Thursday before Easter. Shrove Tuesday, titles of, 302. Sidonius, quoted for the Rogation days, 186. Sigebertus, his Chronicle quoted, 90. Sixth Sunday in Lent, titles of, 302. Smyrna, Epistle of Church of, to Church in Philomelium; calls Easter eve the Great Saturday, 82, 303. Socinians, vid. Anabaptists. Socrates, witnesses to an ante-Paschal fast, called Quadragesima, and last- ing through many weeks, at Rome, 98, and through the Church at large, 104. fifteen days of the forty kept in the Eastern Church with greater strictness, 126, 198. the same at Rome, 199. variety in keeping (as other observances, so also) this fast, 29, 117, 199. notices, that neither side had written authority, 100, 175. alleged by the presbyterians against the obligation of the Lent fast, 260. their arguments examined, 261— 266. mistranslated by recent writers, 266—269. reasons for giving the less weight to his testimony in this matter, 269—275. records Constan- tine’s letter to the Churches, x, 201, and interview with Acesius, 88. his account of Spiridion, 59. charges St. Chrysostom with bitter- ness, 274. Soxomen, records the early disputes concerning Easter, 28, 96, 219, 230. judges the Religious described by Philo to have been Christians, 233, The three weeks of stricter fasting variously taken out of the forty days, 199. Good Friday devoutly kept as a fast, 24, 104. Spiridion, vid. Cassiodore. Spirit, Holy; the institution of Lent referred to His suggestion, 52, 53, 189. Spring, not an unfit season for fasting, 120. Stationary fasts, vid. Fasts. Stations, the Church’s fasts why so called, 163. Statutes, the presbyterians appeal to, irrelevant, 290. our Statutes ac- knowledge the religious obligation of fasting, both indirectly, by con- firming the Prayer-Book, ibid. and directly, 291—293. Streneshale, Council of, vid. Councils. Suidas, referred to, 223, 225, 267. Sunday after Easter, titles of, 304. before Ascension, titles of, 304. Synaxis, vid. Communion. Syncellus, Georgius, records the Km- 327 peror Philip’s acts of devotion on Easter eve, 154. Synopsis of history quoted by B. Rhena-~ nus, q. v. Synods, ordered by the Council of Nice to be held twice in the year, 87. Syriac version of the New Testament ; its great antiquity, 209. arranged for services of particular days, 210. its rendering of the text, 13. Old Testament, referred to, 196. aw. Telesphorus, Bp. of Rome, 27. insti- tution of the Lent fast falsely at- tributed to him, 95. vid. Zanchius. Tenable Wednesday, vid. Wednesday before Easter. Tertullian, quoted, De Bapt., 76, 77.— Cor. mil., 283.—Jejunn., 12, 21—23, 28, 30, 57, 78, 83, 110, 117, 175, 186, 188, 191, 192, 196, 197, 204, 207, 216, 238, 253—255, 260, 279.—Orat., 57, 83, 207, 219, 260.—Patient., 163. —Peenit., 136, 197.—Pudicit., 112. —Witnesses to the Church’s keeping (as the feast of Easter and fifty days following, so also) the ante-Paschal fast, 28, of several days, 219, as by appointment apostolical and divine, in memory of the Bridegroom’s being taken away, 21, sq., 175, 188, 204— 208, 216, 279. also the stationary half-fasts, 22, 196, and especially Good Friday, 22, sq.,219, which he calls Parasceue, 22, 83, 239, 260. calls both the feast and the fast Pas- cha, 80. of the forty days, some kept with stricter fasting, 117. means by legitimate, divinely ordained, 67. mentions Easter as a time for bap- tizing, 76. what the due prepara- tion for it, 78. Christ dedicated by fasting His own baptism, and ours, 79. interpretation of the man bear- ing the pitcher of water, 76. sta- tionary fasts of free devotion, not of strict command, 12. occasional fasts appointed by bishops, 186. as- serts that the Catholics made arbi- trary fasts, as well as the Montanists, and with less right, 22, 191, sq. calls the Catholics Psychici, 205, 279. alleged by the presbyterians against the Lent fast, 253. their arguments examined, 253—255. ‘Tertullian quoted against them, 283. benefits of fasting, 163. fitly joined with our prayers, 136. comments on the fast of Anna, 110. of John the Baptist, 328 112. authority for a two days’ fast, 197. Tessarescaidecatite, removed from their churches by St. Chrysostom, 273. Tetradite, vid. Harmenopulus. Thaddeus, vid. Syriac. Theodoret, quoted, Ad Pss., 2, 162.— Dan., 118.—1 Cor., 31. Fabb. He- ret., 52, 208. Hist. Eccl., vi, 87, 201.—Speaks of an apostolical tradi- tion for observing the memory of Christ’s passion, 52. which heretics allowed, but mistook, ihid., 208. re- cords Constantine’s letter to the Churches, x, 261. and decree of Council of Nice about keeping Easter, 87. interprets Ps. lxix. and cix. of Christ, 2, 162. argues from the case of the Three Children, that fasting may benefit the health, 118. calls apostolical bishops, apostles, 31. Theodorus Studites, speaks of the Wed- nesday in Passion week, as a day of special solemnity, 74. Friday before Palm Sunday, how described, 75. Theodulphus, the Lent fast, by Divine precept; and consecrated by Christ in His own practice, 70. the preced- ing week how to be spent, 139. Theophilus, Bishop of Czesarea, 29, 231. ————-- Patriarch of Alexandria, witnesses to the observance of the forty days’ fast ending at Easter, and especially the last week, as from tradition evangelical, 40, sq. quoted to this effect by Bp. Andrewes, 297. censures some who secretly indulged themselves in Lent, 141, 145. what the proper concomitants of fasting, 158, sq. no solemnities acknow- ledged by heretics, 40, 178, 295. Theophylact, Christ the Bridegroom in the text; His Church the Bride, 4, 7. other comments upon the text, 10, 12, 13, 175, 177. Therapeute, vid. Eusebius and Philo. Third Sunday after Easter, titles of, 304. a in Lent, titles of, 302. Thomas, vid. Sunday after Easter. Thorndike, referred to, 217. Thraseas, Bishop of Eumenia, engaged in the early controversy about the time of keeping Easter, 27. Three days’ fast, 197. weeks’ fast, 199. Thursday before Easter, titles of, 303. in Easter week, titles of, 303. Timothy, Bp. of Alexandria, uses Pascha for the fast, 30. Tithe; Lent a tithe of our time, 60. Toledo, Council of, vid. Councils. Tradition, deference due to, 104, is ap- GENERAL INDEX. pealed to in the present question, 20. is not mere human law, 287. is for some practices the only authority, 103. St. Augustine’s great rule con- cerning it, 48, 284. may be apo- stolical, yet of counsel only, not of precept, 106. its having been falsely alleged does not destroy its weight, 99. how regarded by ancient con- fessors and martyrs, 108. its au- thority acknowledged by Synod of Gangra, 109. alleged on both sides in the ancient controversy concern- ing Easter, 28, 96, 229, 231. wit- nessed throughout the Church to the primitive institution of the Lent fast, 261. referred to by ancient writers in this behalf, 40, 47, 49, 262. Tremellius, referred to by Bp. Walton, q: v. Trimithous, Spiridion, bishop of, vid. Cassiodore. Trinity, the Paschal solemnity in honour of the, 85. so also the Whit- sun week, 304. Triodium, vid. Magnus Canon. Trostius, referred to by Bp. Walton, q. v. Trullo, Council in, vid. Councils. Luesday before Easter, titles of, 302. Turin, Maximus, bishop of, vid. Mazi- mus. Two days’ fast, 196. Typicum of Eastern Church referred to, 57. of St. Sabas, 196. WEreaVe Version, vid. Arabic, Syriac. Victor, a priest of Antioch, alleged by the presbyterians against the obliga- tion of the Lent fast, 246. their ar- guments examined, 246—248. Bp. of Rome, engaged in a controversy about the time of keep- ing Easter, 27, 230. his extreme measures, 213. vid. Ireneus. Vigilantius, 13, 17. Vigils, how named, 305, origin of them, 187. by whom instituted, 186. what days to be so observed, 187. Satur- day’s vigil, when converted into a fast, ibid. Vincent of Lerins. His test of Church doctrine, 86, 269. private opinion to be kept separate from Catholic doc- trine, 100. compares the martyrs and confessors with innovators, 108. Universality, one of the tests of true doctrine, 86, 300. Untruths of opponents, 282, sq. GENERAL INDEX. iW Walton, Bp., of the antiquity of the Syriac version of the New Testa- ment, 209. Watching, a fit accompaniment of fast- ing, 146. Watchings, a fit accompaniment of Lent, 146, Water, sanctified for the use of bap- tism by the passion of Christ, 77. Wednesday and Friday’s fast, vid. Fasts stationary. as a fast day, exchanged for Saturday, 187. before Easter, titles of, 303. in Easter week, titles of, 303. — Whitsun week, title of, 304. Whitby, Council of, vid. Councils. Whitgift, Abp., observance of Good Friday, an apostolical institution ; and may fittingly be retained, 298. Whit Monday, titles of, 304. —— Sunday, titles of, 304. observance GUNNING. 329 of, how known to be of apostolical institution, 48, 64. Whit Tuesday, titles of, 304. Widmanstadius, referred to by Bp. Walton, ¢. v. Wied Sunday, vid. Whit-Sunday. Wine and flesh especially abstained from in Lent, 25, 91, 148, sq. —— new; the full Christian disci- pline compared to it, 6. Written authority, demand of, 100, 200, not always reasonable, 19, 20, Xx. Xerophagie of the ancients, 107, 240, vid. Sixth Sunday in Lent. Xystus, Bp. of Rome, 27. 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James, Thorne’s Parson- age, near Wakefield Dixon, Rev. J. J. Abrams, near Man- chester * Dobson, B. Esq. Bolton * Dobson, T. W. Esq. C.C.C. Cambridge * Dodsworth, Rey. W. Ch. Ch. St. Pan- eras, London *Dolben, Rev. C. Ipsley, Warwickshire *Donaldson, Rev. J. W. Bury St. Edmund’s *Donne, J. Dornford, Rey. J. Plymptree, Devon Douglas, Rev. H. College, Durham *Douglas, Rey. S. Ashling, Chichester * Dowding, Rev. W. Grimley, Worcester *Dowding, T. W. Esq. The Close, Salisbury *Downe, Rev. G. E. Rushden Rectory, Higham Ferrers, Northamptonshire *Drake, Rev. Richard, Stourmouth, Kent * Drummond, Col. E. Brighton *Dry, Rey. T. Walthamstow, Essex *Dudman, Rev. L. S. Charlton * Duffield, Rev. R. Frating, Colchester *Dugard, Rev. G. Manchester *Duke, Dr. Hastings *Duncombe, Hon. and Rev. Aug. Lustleigh Rectory, South Bovey Dundas, W. Pitt, Esq. Edinburgh “Dungannon, Viscount, Brynkinalt, Chirk *Dunlap, Rev. A. P. St. John’s Coll. Oxf, * Dunraven, the Earl of, Adare, Limerick *Dunwell, Rev. F. H. Brigg, Lincoln- shire * Dupuis, Rev. H. Eton College *Durnford, Rev. Francis, Eton College *Du Sautoy, Rev. W. S. O. Frome Selwood, Somerset *Dwarris, Rev. B. E. Durham *Dyke, Rev. W. Cradley, Malvern *Dymock, J. B. Esq. St. Mary Hall *Dyne, Rey. J. B. Highgate *Dyson, Rey. C. Dogmersfield, Hart- ford Bridge * Ede, Mrs. Edinburgh, The Scottish Episcopal Church Library *Eamonson, Rev. B. Collingham *Katon, W. Esq. Merton Coll. Oxford Eaton and Son, Worcester Ebsworth, Rev. Geo. Searle *Tiddie, Rev. R. Barton on Humber, Lincolnshire *Eddrup, E. P. Esq. Wadham College *Eden, Rey. R. Legh, Rochford *Edmondstone, Sir Archibald, Bart. * Edouart, Rev. A. G. St. Paul’s Church, Blackburn *Edwards, Rev. A. Magd. Coll. Oxford * Edwards, Rey.J.The College, Durham Egerton, Rev. T. Dunnington, Yorkshire Ad, dels A * Eland, Rev. H. G. Bedminster, Bristol “Elder, Rev. E. Master of the Grammar School, Durham *Eldridge, Rev. J. A. Bridlington, Yorkshire *Ellot, J. E. Esq. Catherine Hall, Cambridge *Ellicott, C. J. Esq. St. John’s, Camb. *Ellis, Conyngham, Esq. 4, Fitzwilliam Place, Dublin *Ellison, H. Esq. University College, Oxford *EImhirst, Rev. Edward, Shawell, Lei- cestershire * Elrington, Rev. H. P. Precentor of Ferns, Ireland *Elwes, J. M. Esq. Bossington, Stock- bridge *Ensor, Rev. F. 24, Arlington Street, London Estcourt, Rey. KE. E. Cirencester *Kthelston, Rey. C. W. Lyme Regis, Dorset *Evans, Rev. A. B. D.D. Market Bos- worth Evans, Rey. E. C. Ingham *Evans, Herbert N. Esq. Hampstead *Evans, Rev. L. Wadham College, Oxford; Hendon, London Evans, Rey. T. Gloucester * Evans, Rev. T. Simpson * Evans, Rev. E. Pembroke Coll. Oxford *Kyvetts, T. Esq. C. C. C. Oxford *Ewing, Rev. W. Alburgh, Harleston, Norfolk near LIBRARY OF ANGLO.CATHOLIC THEOLOGY. *Eyre, Charles, Esq. Welford Park, Newbury * Eyton, J. Walter K. Esq. Leamington *Fagan, Rev. G. H. *Falkner, T. A. Esq. St. John’s Col- lege, Oxford *Fallow, Rey. T. M. All Souls, London * Fanshawe, Rey.F. Exeter Coll. Oxford *Farebrother, Rev. T. Aston, Birming- ham *Farley, Rev. T. Ducklington *Farquharson, Rev. R. Langton Rec- tory, Blandford *Fearnley, Rey. I. King’s Coll. London *Fearon, Rev. W. C. Grimston, Lynn, Norfolk *Feetham, Rev. T. O. Eggesford, Devon *Fellowes, Rev. T. L. Cantley Rec- tory, Acle, Norfolk *Fenwicke, Rev. G. O. Aston, Birming- ham *Fenwicke, Rey. M. G. Ballyshannon *Fernley, J. Esq. Manchester *Few, Mr. Robert,{2, Henrietta Street Covent Garden, London *Field, Rev. S. P. High Beech, Lough- ton, Essex *Finch, Miss Charlotte *Fitzgerald, Rev. A. O. Fledborough, near Tuxford *Flemyng, Rev. W. Redcross, County of Wicklow *Fletcher, T. W. Esq. F.R.S. Dudley, Worcestershire *Pletcher, Rev. William, Collegiate School, Southwell *Fletcher, Rev. W. K. Bombay *Floyer, Ayscoghe, Esq. Wadham Coll. *Foley, H. Esq. Worcester ** Forbes, G. H. Esq. Edinburgh *Forbes, I. S. Esq. Christ’s College, Cambridge *Forbes, Right Hon. Lord * Forbes, Sir John Stuart *Ford, H. Esq. Mancheste1 Ford, Rev. J. Exeter * Ford, W. Esq. Milbrook House, Kentish Town *Formby, Rev. H. Brasenose College, Oxford * Forster, Rev. H.B.Stratton, Cirencester * Fortescue, Rev. H. R. Newton Ferrers, Yealmpton, Devon * Foster, Rev. J. S. Ilchester *Foster, Rev. Jobn, Kempston Vicar- age, near Bedford *Foulkes, Rev. H. P. Buckby Moun- tain, Flintshire * Fowler, Rev. C. A. Walliscote House, near Reading *Fox, Rey. C. J. Henley-on-Thames Foxe, Rev. O. Worcester *France, Rev. G. 88, Cadogan-place *Francis, Rev. J. 50, Great Ormond- street, London Franklin, Rev. — * Fraser, Rev. R. Stedmarsh, Canterbury *Freeland, E. Esq. Chichester *Freeman, Rey. P. St. Peter’s College, Cambridge *Freeth, Frederic Harvey, Esq. 80, Coleshill Street, Eaton-sq., London *Frome Clerical Library *Frost, Rev. I. L. Bradford Frost, Rev. R. M. Lewes, Sussex * Frost, Rev. Percival, St. John’s Coll., * Froude, W. Esq. Collumpton, Devon Fulford, Rey. F. Trowbridge Fyler, Rev. S. Cornhill, Durham *Gace, Rey. F. A. *Galton, Rev. John L. Leamington * Garbett, Rev. J. Clayton, Brighton *Gardiner, Rev. W. Rochford * Garside, Rev. C. B. Garvey, Rey. Richard, Wakefield *Gibbings, Rev. R. Dublin *Gibbons, Sir John, Balliol College, Oxford * Gibbs, G. Esq. Belmont, near Bristol *Gibbs, H. Esq. Bedford Sq. London * Gibbs, W. Esq. 13, Hyde-Park Street, London *Gibson, Rev. W. Rectory, Fawley *Gibson, J. Esq. Jesus College, Cam- bridge *Gibson, Rev. Edward, Alley, near Coventry *Gidley, J. Esq. Exeter *Giffard, Rev. W. Molesey, near King- ston Gilbertson, Rev. Lewis, Llangorwen, near Aberystwith SUBSCRIBERS. *Gildea, Rev. George Robert, New- port, county of Mayo ** Gillett, Rev. G. E. Waltham, Melton Mowbray *Gillett, E. Markshall, near Norwich Gladstone, Rev. John, Liverpool *Gladstone, W. E. Esq. M. P. *Glaister, Rev. W. Beckley Rectory, Sussex *Glanyille, Rev. E. F. Wheatfield *Glencross, Rev. James, Balliol Coll. Oxford *Glenie, Rey. J. M. Salisbury *Gooch, Rev. I. H. Head Master of Heath School, Halifax * Gooch, Rey. John, Stanningley, Leeds *Goodchild, Rev. C. W., A.M., Free- Grammar School, Sutton Valence, Kent *Goodford, C. O. Esq. Eton *Goodlake, Rev. T. W. Manor House, Swindon Goodwin, Rev. H. G. Caius College, Cambridge * Gordon, Rev.H.Colwich, near Rugeley *Gordon, Rey. O. Ch. Ch. Oxford *Gore, Rev. H. J. Horsham *Gough, Rev. H. Carlisle *Gough, Rev. B. Londonderry Goulburn, H. Esq. Gould, Rev. Edward, Ipswich *Gower, Rey. S. Wandsworth, Surrey *Gray, Rev. R. Old Park, Durham *Gray, Rev. R. H. Ch. Ch. Oxford *Graham, Mr. W. Oxford *Graham, W. T. Esq. 17, Upper Buck- ingham Street, Dublin Grant, R. and Son, Edinburgh *Grantham Clerical Society *Green, J. Esq. Woburn Green, Mr. T. W. Leeds *Greene, Miss, Whittington Hall, Burton, Westmoreland *Greene, Rev. H.B. Vicar of Longparish, Winchester *Greene, R. Esq. Lichfield *Greenly, Rev.I.P. Burlestone Rectory, Blandford *Greenwell, Rev. W. University Coll. Durham *Gregory, R. Esq. C. C. C. Oxford Sproughton, Gresley, Richard, Esq. Gresley, Rev. William, Lichfleld *Gresley, Rev. J. M. Over Seile, Leicestershire ** Greswell, Rev. R. Worcester Coll. *%*Greswell, Rev. W. Kilve Rectory, Somersetshire *Grey, Hon. and Rey. Francis, Buxton *Grey, Rev. W. Allington, Salisbury *Grieve, Rev. John, Barnham Rec - tory, Thetford, Norfolk *Griffiths, Rev. John, Wadham Coll. Oxford * Griffith, Rev. C. A.Commoners, Win- chester * Grueber, Rey. C. S.Clapham Common * Guildford Theological Library Guillemard, Rev. H. P. Trinity Coll. Oxford Gunner, Rev. W. H. Winchester *Gutch, Rev. Rt. Segrave, Leicester *Guthrie, Rev. J. Calne, Wilts *Guyon, Rev. G. G. *Hackman, Rey. A. Ch. Ch. Oxford * Haddan, Rev. A. W. Trin. Col. Oxford * Haig, Rev. Robt. Armagh Haigh, Rev. Daniel, Great Marlow Haines, Mrs. Hampstead Hale, Rev. Matt. B. Stroud *Hall, Rev. W. Manchester *Hallen, Rev. George, Rushock, Me- doute, Upper Canada *Hallen, Rev. William, Wribbenhall, Worcestershire *Halton, Rev. T. 20, Great George Square, Liverpool Hamilton, Rev. J. Great Baddow, Essex *Hamson, W. H. Esq. New York *Hanham, Rev. P. Wimborne, Dorset * Harcourt, Rey. L. V. Midhurst Harcourt, Rev. R. Cirencester ** Harding, Rev. G. S. Brasenose Col- lege, Oxford *Harding, J. Esq. 52, Park Street, Grosvenor Square ** Hare, Venerable Archdeacon * Harington, Rev. Rd. D.D. Principal of Brasenose College, Oxford *Harison, W. H. Esq. New York *Harper, T. N. Esq. Queen’s College, Oxford LIBRARY OF ANGLO-CATHOLIC THEOLOGY. * Harper, Rey. A. Inverary, Aberdeen- shire * Harper, Rev. G. Manor House, Ton- bridge Wells *Harpur, Rey. E. Salford, Manchester * Harris, Hon. and Rev. C. Wilton, Salisbury * Harris, J. Esq. Harrison, Rev. B. Domestic Chaplain to the Lord Archbishop of Canterbury * Harrison, Rev. H. Gondhurst Harrison, Rev. T. Trinity Church, Maidstone * Harrison, Rey. W. Christ’s Hospital, London * Harrow School Library, the *Hartley, L. L. Esq. Middleton Lodge, Richmond, Yorkshire * Hartnell, E. G. Esq. Trinity College, Cambridge * Hartshorne, Rev. Joseph *Harvey, Rey. H. Preb. of Bristol, Bradford, Wilts * Harward, J. Esq. Stourbridge *Haslehurst, Rey. R. Haywood, Rugeley * Hassells, Rev. C. S. Fox Earth, near Newcastle *Hatchard and Son, Piccadilly, London * Hathaway, Rev. F. Worcester Coll. Oxford Hawkins, Rev. E. Secretary to the So- ciety for the Propagation of the Gospel * Hawkins, Herbert S. Esq. Jesus Coll. Oxford *Hawkins, E, Esq. British Museum * Hawkins, Rev. E. Newport, Monmouth- shire Hawkins, Rev. W. B. L. 23, Great Marlborough-street, London *Hawtrey, Rey. Dr. Eton College Hayes, Rev. I. Warren, Arborfield Rectory, Berks *Heale, S. W. Esq. Queen’s College *Heath, W. M. Esq. Exeter Coli. Oxford *Hecker, Rev. H. T. Seven Oaks, Kent *Hedley, Rev. T. A. Gloucester *Hemary, Rev. Jas. Trinity College, Cambridge *Henderson, W. G. Esq. Magd. Coll. Oxford *Henderson, Peter, Esq. Macclesfield *Henderson, Rev. T. Messing, Kel- vedon *Henn, Rev. W. Londonderry *Herbert, Hon. Algernon, Ickleton, Saffron Walden * Heslop, Anchem, Esq. Trinity College, Cambridge *Hessey, Rev. F. St. John’s College, Oxford *Hessey, Rev. J. A. St. John’s College, Oxford Hewetson, Rey. J.S. Curate of Killeary, Treland * Hewett, J. W. Esq. Exeter *Hewitt, Rev. T. S. Norton in Hales, near Market Drayton *Heygate, Miss, Southend, Essex *Hichens, R. Esq. Threadneedle-street, London *Hildyard, Rev. J. Christ’s College, Cambridge *Hill, Rev. E. Ch. Ch. Oxford Hill, Lincolnshire *Hill, Rev. C. Rectory, Bromsberrow, Ledbury * Hillyard, Rev. Temple, Wormleighton, Southam *Hilton, A. D. Esq. Wadham College, Oxford Hinde, Rev. T. Liverpool *Hine, Rev. H. T. C. Bury St. Ed- munds *Hingiston, James Ansley, 48, Finsbury Cireus, London **Hippesley, H. Esq. Lambourne Place, Berks *Hippisley, Rev. R. W. Stow-on-the- Wold *Hobhouse, Rev. Edm. Merton Coll. Oxford ** Hodges, late Rev.T. S.(Executors of) *Hodgkinson, Rev. G. C. Droitwich, near Worcester *Hodgson, Rev. I. F. Horsham *Hodgson, Rev. G. St. Peter’s, Isle of Thanet Hodgson, London Esq. Rev. H. St. {Martin’s, SUBSCRIBERS. *Hodgson, Mr. James, Trinity Coll. Cambridge * Hodson, Rev. J. Saunderstead, Croy- don, Surrey *Hogan, Rev. J. Holden, Rev. W. R. Worcester *Holden, Mr. A. Bookseller, Exeter *Holden, Rev. H. Upminster, Essex *Hole, Rev. J. R. Caunton Manor, Newark *Hole, Rev. W. B. Woolfardisworthy, Crediton. *Holland, Rey. Henry * Hollinshead, H. B. Esq. Hollinshead *Holme, Hon. Mrs. A. C. ** Hook, Rev. W. F. D.D. Vicar of Leeds. Presented by a few of his younger parishioners **Hope, A. J. B. Esq. M.P. 1, Con- naught Place, London *Hope, W. Esq. Catherine Hall, Cam- bridge * Hopkins, Rev. J. O. Uffington, Salop *Hopkinson, C. Esq. M.A. 31, Eaton Place, Belgrave Square, London *Hopper, A. M. Esq. B.A. Fellow of St. John’s College, Cambridge *Hopton, Mrs. Tewkesbury *Hopwood, Rev. F. G. Knowsley, Prescot, Lancashire *Hornby, Rev. Edward, Walmersly, Bury, Lancashire * Hornby, Rev. R. W. York Hornby, Rey. T. Liverpool *Horner, Rev. Josh. Everton, Biggles- wade, Bedfordshire *Horsfall, Rev. A. Litchurch *Horsfall, John, Esq. Standard Hill, Nettingham *Hocking, R. Esq. Penzance *Hotham, W. F. Esq. Ch. Ch. Oxford *Houblon, Rev. Newbury, Berks Houghton, Rey. John, Matching, near Harlow, Essex *Houghton, Rev. W. Hartford, near Northwich, Cheshire *Howarp, Hon. anp Rev. II. E. J. D.D. DEAN or LICHFIELD Howard, Col. Ashstead Park, Epsom * Howard, Hon. and Rey. W. Fareham Kemerton Court, T. A. Peasemore, * Howard, Rey. N. A. Plymouth *Howard, Rev. R. D.D. Llanrhaiadr, near Denbigh * Howard, Hon. and Rev. H. * Howe, J. Esq. Trinity Coll. Cambridge * Howell, Rey. Hinds, Shobrooke, Devon * Howorth, Rev. W., March, Isle of Ely, Cambridgeshire *Hue, Dr., 9, Bedford Square, London Huff, Rev. E. Butterwick, near Boston * Hughes, Rev. H. *Hughes, Rev. J. B. Hadley, near Barnet *Hughes, Rev. A. B. Coventry *Hullah, T. Esq. *Hunt, Rev. R.S. Stinchcombe Dursley *Hunt, Rev. G. Vicarage, Buckland, Plymouth *Hunter, Rev, A. Alvechurch *Hunter, Rev. W. Lurgurshall, near Godalming Huntingford, Rev. G. W. Winchester Hussey, Rev. W. L. Witham, Essex Hutchinson, Rev. C. Chichester *Hutchinson, Rev. T. Lymm, Cheshire *Hutchinson, R. Esq. Mersey Court, Liverpool *Hutchinson, W. Esq. *Hutton, Rev. G. B. Gainsborough *Hutton, Rev. T. Grammar School, Walsall Huxtable, Rev. A. Sutton Waldron, Dorset * Hyde and Crewe, Newcastle, Stafford- shire ** Inge, Rev. I. R. Inner Temple, the Hon. Society of the, London *Irving, Rev. J. Kendall Jackson, Rev. T. St. Peter’s, Stepney *Jackson, Rev. W. Dealtry, Ch. Ch. Hoxton *Jackson, Rev. J. J. Maullantaine, Stewartstown, Ireland *Jackson, G. Esq. *Jackson, Rey. J. Islington Jackson, Rev. J. Farley, near Bath James, Rev. J. D.D. Prebendary of Peterborough LIBRARY OF ANGLO-CATHOLIC THEOLOGY. * James, Sir Walter, Bart., M. P. 11, Whitehall Place, London James, Rev. H. 20, James-street, Buck- ingham Gate, London *James, Rev. T. Sibbestoft, near Wel- ford, Northamptonshire *James, Rey. J. *Janvrin, J. H. Esq. Oriel College, Oxford *Jeffray, Rev. L. W. Ashton Parsonage, Preston *Jelf, Rev. Dr. Canon of Ch. Ch. Oxford Jelf, Rev. W. E. Ch. Ch. Oxford *Jellott, Rev. H. Trinity Coll. Dublin *Jenkins, Rev. J. *Jenner, Rev. C. H. Bristol *Jennings, Rev. M. J. Chaplain to the Hon. East India Company *Jerrard, Rev. F. W. H. Long Stratton, Norfolk *JnrsEY, THE VERY Rey. THE DEAN OF Jew, Mr. Thomas, Gloucester Johnson, M. J. Esq. Radcliffe Obser- vatory, Oxford *Johnson, W. Esg. King’s College, Cambridge *Johnson, Rey. W. C. Diptford, Devon | *Johnson, Rev. W. H. Witham on the Hill, Lincolnshire *Johnstone, Rev. W. S. Minnigaft House, Newton Stewart, Scotland *Jones, E. K. Esq. 28, Mark-lane *Jones, Rev. D. E. Stamford *Jones, Rev. J. S. Armagh, Ireland *Jones, Rev. R. Branxton, Coldstream *Jones, W. H. Esq. Queen’s College, Oxford *Jones, B. Esq. Lowestoft Karslake, Rev. T. W. Culmstock, near Wellington *Keble, Rev. J. Hursley, Winchester *Keith, Mr. J. Bookseller, Glasgow *Kelk, Rev. W. 23, City Road, London *Kelly, A. Esq. Kelly House, Laun- ceston Kemp, Mr. John, Beverley Kempe, Rev. J. C. Morchard Bishop’s, Devon *Ken Society, Leeds * Kendall, Rev.J. H.F. Kirkby Lonsdale *Kennyan, Dr. *Kennard, John P. Esq. 4, Lombard- Street, London * Kenrick, Rev. Jarvis, Horsham, Sussex *Kent,jun. Rev. G. D. Sudbrook, near Lincoln *Kenyon, Lord, 9, Portman Square, London *Keppell, Hon. and Rev. T. Wells, Norfolk **Kerby, Rev. C. L. Stoke Talmage, near Tetsworth * Kerr, Rey. Lord H. Dittisham *Kerr, James, Esq. Coventry *Kershaw, Rev. G. W. St. Nicholas, Worcester *Key, H. C. Esq. Peluston Rectory, near Ross *Keymes, Rev. N. Christ’s Hospital, Hertford *Kildare, Ven. Archdeacon of Kilvert, Rev. F. Bath King, Rev. Bryan, Rector of St. George’s-in-the-East, London King, Mr. H. S. Brighton *King, T. H. Esq. Exeter College, Oxford King, Rev. W. Smyth, Ireland *King’s College, London Kingdom, Rev. G. T. Trinity Col- lege, Cambridge *Kingdon, G. R. Esq. Trinity College, Cambridge *Kingsford, B. Esq. Exeter College, Oxford * Kingsmill, Rev. H. Chewton Mendip, Somerset *Kingsmill, William, Esq. Sidmonton House, Hants ** Kirby, R. H. Esq. St. John’s Coll. Cambridge *Kirrier, Clerical Society, Cornwall * Kirwan, Rey. J. H. Bath *Kirwan, Rey. E. Newport-street, Tiverton *Kitson, Rev. J. F. Exeter College, Oxford Kitson, J. Esq. *Knight, J. W. Esq. Free School, Co- ventry Knight, Henry, Esq. Exeter College, Oxford *Knott, J. W. Esq. Magdalene Hall SUBSCRIBERS. *Knowles, J. L. Esq. Pembroke Coll. Oxford *Knowles, Edward H. Esq. St. Bees Grammar School, Whitehaven Knox, Rey. H. B. Monk’s Cleigh, Hadleigh, Suffolk * Knox, Rey. Spencer, Vicar-General of the Diocese of Kerry Knox, Rev. R. Lee House, Limerick * Kyle, Rev. John T. Cork Lakin, Rev. J. M. Offenham, near Evesham * Landon, Rev. E. H. Lane, Rev. E. Gloucester *Langbridge, Mr. Birmingham Langdon, A. Esq. Coldharbour House, Tonbridge * Langley, Rev. T. Landogo, Monmouth *Langmore, Dr. **Laprimaudaye, Rey. C. J. Leyton, Essex Latouche, Rev. J. Rathfornham, co. Dublin *Laurie, Mrs. John, 10, Charles-street, St. James’s *Lawrell, Rev. J. Cove, Bagshot *Lawrence, F. J. R. Esq. Exeter Coll. Oxford * Lawson, Rey. R. *Lawson, Rev. W. D. Magd. College, Cambridge *Lawson, Rev. G. West Grimstead, Salisbury *La Zouche, J. Esq. Dublin *Lee, Rey. Sackville, Exeter *Lee, Rev. William, Fellow of Trinity College, Dublin *Lee, Rev. M. Dawlish, Devon Lechmere, Rev. A. Whitmore, Wool- hope, Hereford * Lefroy, Rev. A. C. * Legge, Rev. W. Ashstead, Epsom *Legge, Hon. and Rey. Henry, Black- heath, Kent * Leighton, Rev. F. K. All Souls Coll. Oxford *Leman, Rev. T. Brampton Rectory, Beccles *Le Mesurer, J. Esq. Ch. Ch. Oxford *Leonard, Rev. R. W. Aynho, Banbury Leslie, Mr. Great Queen Street, London *Leslie, Rev. C. Kilmore, Cavan, Ire- land *Lethbridge, Ambrose, Esq. All Souls, Oxford *Lewis, Rev. D. Jesus College, Oxford * Lewthwaite, Rev. W. H. Clifford, near Tadcaster **Ley, Rev. Jacob, Ch. Ch. Oxford * Ley, Rey. John, Exeter Coll. Oxford *Lichfield Cathedral, the Dean and Chapter of *Liddon, H. Esq. Taunton *Lindsay, Hon. C. Trinity College, Cambridge * Lingard, E.A. Esq. Runcorn, Cheshire *Linsdedt, F. W. Esq. Calcutta Linzee, Rev. Edw. Hood *Linzee, R. G. Esq. Christ Church, Oxford Linzell, Rev. B. H. *Litler, Rev. Robert, Poynton Par- sonage, near Macclesfield *Lloyd, Rev. C. W. Gosfield, Essex * Lloyd, Rev. F.L.L. Wilnecote, Farelay Lloyd, Rev. F. T. Curate of Kilmore, Dioc. Armagh *Lloyd, Rev. C. Gosfield, Halstead, Essex *Lloyd, Rev. H. W, Pentre Voelas, Denbighshire *Lockyer, E. L. Esq. Emmanuel Coll. Cambridge Lodge, Rev. Barton * Lohr, C. W. Esq. Gwaenynog, Denbigh *London Library, Pall Mall *Long, W. Esq. Bath *Lott, H. J. Esq. Hornton, Devon *Lott, H. B. Esq. Tracy House, Awlis- combe *Low, I. L. Esq. *Lowden, G. Esq. Sutcliffe Wood, Halifax * Lowder, Rey. C. F. Welton, Glaston- bury * Lowe, Rev. J. M. Vicarage, Abbot’s Bromley *Lowe, Rev. R. F. Madeira *QLowe, Rev. R. H. Abascragh, co. Galway *Lowndes, Rey. C. Hartwell Rectory, near Aylesbury *Lukis, Rev. W. C. Bradford, Wilts LIBRARY OF ANGLO-CATHOLIC THEOLOGY. Lund, Rev. T. B.D. St. John’s College, Cambridge + Lurgan, Lord *Lush, Rev. Vicesimus *Lush, A. Esq. *Lusk, John, Esq. Glasgow Lutwyche, A. I. P. Esq. Middle Temple *Luxmoore, Rev. J. H. M. Marchwiel, Wrexham * Lyttleton, The Right Hon. Lord *Lyttleton, Hon. and Rev. W. H. Kettering, Northamptonshire * Maberly, Rev. T. A. Cuckfield, Sussex *M’c All, Rev. Edward, Brixton, Isle of Wight *M’c Ewen, Rev. A. Semington, near Melksham, Wilts *M’Clintock, Rev. G. F. Calcutta *Macfarfane, W. C. Esq. Birmingham *Machlachlan, Rev. A. N. Campbell, Kelvedon, Essex *Mackenzie, A. C. Esq. St. John’s College, Oxford Mackenzie, Lewis M. Esq. Exeter Coll. *Mackinnon, Rev, John, Bloxholm, near Sleaford, Lincoln *Mackonochie, A. H. Esq. Edinburgh *Maclean, Rev. H. Coventry *Maclean, Rev. W. Prebendary of Tynan, Armagh Macmullen, Rev. R. G. Corpus Christi Coll. Oxford *Madox, Wm. Esq. 61, York Terrace, Regent’s Park *Major, Rev. I. R. D.D. King’s Coll. London *Malcolm, H. Chesterfield Malcolm, Rev. Gilbert, Toddenham * Malcolm, W. E. Esq. Burnfoot Lang- holm, Dumfriesshire *Malins, Mr. G. W. R. Kelsford *Mangin, Rey. Edw. N. South Cerney, Gloucestershire *Mann, Rev. W. M. Thornthwaite Keswick, Cumberland *Manning, F. J. Esq. Lincoln College, Oxford * Manson, Rev. A. T. G. *Mapleton, R. J. Esq. St. John’s Coll, Oxford Esq. Eckington, Mapperton, Rev. C. Fox *Markland, J. H. Esq. Bath * Marriott, Rev. C. Oriel College, Oxford *Marriott, Rev. J. Bradfield, Reading * Marshall, Rev. S. Eton *Marshall, Rev. E. Deene Rady: Wansford * Martin, Rev. F Trin. Coll. Camb. *Martin, Rev. John, Orford, near Woodbridge Martin, Rev. G. Exeter *Martin, Wm. Esq. Fellow of Corpus Christi College, Cambridge *Martineau, Rev. A. Whitkirk Vicar- age, Leeds *Martyn, Rev. T. W. Exeter *Mason, Rev. J. Great Malvern *Mason, Rev. A. W. Bocking, Essex *Mason, Rev. H. B. Head Master of Brewood School, Staffordshire Mason, Mr. W. H. Chichester *Mathison, Rey. W. C. M.A. Trinity College, Cambridge * Matthews, Rey. R. M. Great Bowdler, Market Harborough *Maule, Rev. G. Huntingdon * Maynard, Rev. John *Maynard, Rey. R. Wormleighton, Southam *Mayo, A. F. Esq. Oriel College, Oxford *Mayor, C. Esq. St. John’s College, Cambridge *Mease, Rev. J. Fresford *Meason, Rev. Henry, Exeter * Melton Mowbray Clerical Society Mence, Rev. J. W. Ilkley, Otley, York- shire *Menet, J. Esq. Exeter Coll. Oxford *Merriman, H. G. Esq., New Coll. Oxford *Merry, Rev. R. M.A., Jesus College, Cambridge *Mesham, Rev. A. B. Wotton, near Canterbury *Metcalf, Rev. W. L. Scarborough *Metcalfe, Rev. Wallace, Reddenhall, Harlestone, Norfolk * Middleton, Rev. J. E. * Middleton, Rev. Henry O. Ogbourn, St. Andrew, Wilts SUBSCRIBERS. * Mill, Rev. Dr. Christian Advocate, Cambridge Miller, Rev. I. R. Walkeringham» Bawtry, Yorkshire *Mills, R. T. Esq. Magdalene College, Oxford *Mills, H. Esq. Trinity Coll., Cam- bridge *Minster, Rev. T. Farmley Tyas *Moberly, Rev. J. A. Crickfield *Moberly, Rev. Dr. Winchester “Money Kyrle, Rey. E. A. Hastings * Monro, Rev. E. Oriel Coll. Oxford *Monsell, Rev. C. H. Limerick, Ireland *Monsell, Rev. J. S. Limerick, Ireland *Monsell, W. Esq. Limerick, Ireland *Montagu, J. E. Esq. Exeter College * Moore, Rev. Edward *Moore, Rev. J. W. Hordley, Ellesmere *Moorsom, Rev. R. Seaham Vicarage, Durham *Morrell, F.J. Esq. St. Giles’s, Oxford *Morrice, Rev. W. D. Clovelly, near Bideford, Devon *Morris, Rev. J. B. Exeter College, Oxford * Morris, Rey. T. E. Ch. Ch. Oxford *Morrison, Rev. A. Eton College Morton, Mr. Boston *Morton, Rev. M. C. Exeter Colleze, Oxford *Mould, Rev. R.A. Rectory, Cheadle, Staffordshire Moultrie, Rev. J. Rugby Mount, Rev. C. M. Prebendary of Wells * Mountain, Rev.G.R. Rector of Havant Mountain, Rev. H. B. Prebendary of Lincoln * Mountain, J. G. Esq. Eton Coll. Eton *Mozley, Rey. J. B. Magdalene College, Oxford *Mules, Rev. P. Exeter Coll. Oxford *Munn, Rev. G. Worcester *Murray, Rev. A. Clapham, Surrey *Murray, Rev. W. St. Martin’s, Col- chester *Murray, F. Esq. Ch. Ch. Oxford * Muskett, Mr. C. Norwich Neale, Rev. J. M. *Neeld, J. Esq. M.P. Grittleton House Chippenham *Nelson, Earl, Bricknorth House, near Salisbury *Nelson, Rev. H. Romford * Neve, Rev. F. R. Poole Keynes, Cirencester *Nevill, H. R. Esq. University College *Nevins, Rev. W. Martin, near Horn- castle New, Rev. F. T. Ch. Ch. St. Pancras, London * New York Theological Seminary Newland, Rev. Dr. Ferns *Newland, Rev. Thomas, Dublin Newman, Rey. J. H. Oriel Coll. Oxford *Newman, Rev. W. S. Warwick *Newmarsh, Rey. C. F. Pilham Rec- tory, Gainsborough * Newton, Mr. C. Croydon * New-York-Society Library Nicholl, Rev. J. R. Greenhill Grove, near Barnet, Hertfordshire Nicholls, Rev. W. L. Bristol * Nicholson, Rev. W. Wickham House, Welford, Berks *Nicholson, Rev. W. Rector of St. Maurice, Winchester * Nicoll, Rev. Charles, Stratford, Essex *Norman, Rev. H. County of Donegal *Noott, Rev. E. H. L. Dudley, Wor- cestershire * North, Rev. Jacob, Blackheath, Kent * Northcote, Rev. G. B. Ilfracombe, Devon * Northcote, Rev. J. S. Ilfracombe * Norwich Clerical Society * Nunns, Rey. T. Birmingham *Nutt, Rev. Charles Theston, Bath Dunfanaghy, *O’Brien, Mr. E. Dublin *O’Brien, Rev. H. Killegar, Ireland *O’Brien, Mrs. 108, George Street, Limerick *Ogle and Son, Booksellers, Glasgow *Oldershaw, R. Esq. Islington Oldham, Rev. J. R. East Dulwich Grove, Peckham Rye, near London *Oldham, George A. Esq. Brunswick Place, Brighton *Oldknow, Rey. Joseph, Bordesley, Birmingham LIBRARY OF ANGLO-CATHOLIC THEOLOGY. *Oliver, Rev. J. Rothwell, North- amptonshire *Oliverson, R. Esq. 14 Portland Place, London * Orr, James, Esq. Oriel College, Oxford * Osborn, Rev. G. Manchester *QOstell, Messrs. T. & Co. booksellers, London *Ouvry, Rev. P. T. Oxford Terrace, London * Owen, Rev. R.'Llanrhaiade, near Den- bigh *Oxenham, Rey. Nutcombe, Modbury, Totness *Pagan, Rev. S. Leverbridge, Bolton- le- Moors Page, Rev. C. Westminster Abbey * Page, Rev. L. F. Woolpit, Bury St. Edmund's Page, R. jun. Esq. *Page, Rey. Vernon, Ch. Ch. Oxford *Paget, Rev. F. E. Elford, Lichfield *Paine, Cornelins, Esq. 2, Mountford House, Barnsbury Square, Islington *Palmer, Roundell, Esq. * Palmer, Rev. W. Magdalen Coll.Oxford * Palmer, Rev. W. Worcester Coll.Oxford * Pantin, J. Esq. Pembroke Coll. Oxford *Pardoe, Rey. J. Leyton, Stone, Essex *Parke, C. W. Esq. M.P. Great Glen, Leicestershire *Parker, C. Esq. Upper Bedford Place, London *Parker, Rey. E. Bahia, South America *Parker, Rey. R. Welton, Spilsby, Lincolnshire Parkinson, Mrs. Holywell * Parkinson, Rev. J, P. Magdalene Coll. Oxford *Parr, Rev. W. H. Halifax *Parrington, Rev. Matthew, Feltwell, Norfolk Parsons, Rev. C. A. St. Mary’s, Southampton *Pascoe, Rev. T. St. Hilary, Marazion, Cornwall +PATTESON, Hon. Mr. JusTIcE *Paul, G. W. Esq. Magdalene Coll. Oxford *Payne, R. jun. Esq. Magdalene Hall *Paynsent, F. A. Esq., Antigua, West Indies *Pearson, F. T. Esq. Queen’s College Oxford *Pedder, Rev. W. St. Cuthbert, Wells *Pedder, Rev. E. Lancaster *Peed, Rey. J. Harold’s Cross, Dublin *Pelly, Rev. T. Harroweald, Stanmore *Pengelly, Rev. J. C. *Pennefather, Rev. William, Grange, Armagh +Penney, Rey. E. St. Andrew’s, Canter- bury *Penny, C. B. Esq. Theol. Coll., Wells *Perceval, Hon. and Rey. A. P. East Horsley, Surrey *Perceval, Captain E. A. Bindon House, Milverton, Somerset *Percival, Ernest A. Esq. Bindon House, Milverton, Somerset *Perram, Rev. J. G. Harrogate *Perry, Rev. A. Bettesworth, Pre- centor’s Vicar of St. Caniees Cathe- dral, Kilkenny *Perry, T. W. Esq. 20, Steward-street, Spitalfields *Perry, G. Esq. Churchill, near Bristol *Phelps, Rev. R. Sidney Sussex Coll. Cambridge *Phelps, Rev. T. P. Ridley, Seven Oaks, Kent *Phelps, Rey. H. D. Tarrington, near Ledbury, Hereford *Philips, G. H. Esq. Belle Vue, Liverpool *Phillips, Rev. E. Surbiton, Kingston- on- Thames *Phillips, R. B. Esq. Longworth near Ledbury *Philpott, Rev. Other, Clungunford, near Ludlow * Philpott, Rev. T. Maddresfield, Wor- cester *Pickering, Rev. H. Great Henney, Sudbury *Pickwood, Rey. John * Piercy, Rev. J. W. Wimeswold *Pigott, Rev. A. J. Newport, Salop * Pigott, Rev. George, Bombay * Pigott, Rev. H. Brasenose College *Pillans, Rev. W. H. Himley Rectory, Dudley *Pinder, Rev. Wells J. H. Precentor of SUBSCRIBERS. *Platt, J. P. Esq. 39, Tavistock-square, London *Plumptre, E. H. Esq. University Coll. **Pocock, Rev. N. Queen’s College, Oxford Pocock, Mr. W. Bath *Pogson, Rey. E. J. St. John’s College, Oxford *Ponsonby, Hon. Walter *Pope, T. A. Esq. Jesus College, Cambridge * Pope, W. Esq. Christ’s College, Camb. *Popham, Rev. W. Heywood, West- bury, Wilts *Porter, Rev. C. Aughnamullen Rec- tory, Ballilay, Ireland *Portman, Rey. F. Staple Fitzpaine *Pountney, Rev. H.St. John’s, Wolver- hampton ** Powell, A. Esq. Carey Street, London **Powell, Rev. E. A. Caldecote, near Cambridge Powell, Rev. H. T. Stretton * Powell, Rev. J. C. Powell, Rev. Richard, Bury, near Arundel, Sussex Powell, Rev. T. Turnarton, near Peter Church *Powell, Rev. J. W. S. Kingston-on- Thames *Powell, Rev. R. Worcester College, Oxford *Powell, Rev. Richmond, Bury, near Arundel, Sussex *Power, Rev. J. P. Vicarage, Honing- ton, Shipston-on-Stour *Power, Rey. J., Fellow of Pembroke College, Cambridge *Powles, Rev. R. C. Exeter College *Pownall, Rev. C. C. B. Milton Ernest, Bedfordshire * Pownall, Rev. W. L. St. John’s Coll. Cambridge *Powys, Hon. and Rev. Horace, War- rington Poynder, Rev. F. *Prater, Rey. T. Hardwicke, near Bicester *Prescott, Rey. I. P. St.Mary’sChapel, Portsmouth Preston, Rey. Plunket, Prebendary of Edermine, Ferns, Ireland * Prevost, Rev. Sir George, Bart. Stinch- combe, Dursley *Price, Rev. B. Pembroke College *Price, E. H. Esq. St. John’s College, Cambridge *Prichard, Rev. R. Newbold Rectory, Shipston-on-Stour *Pridden, Rev. W. Broxted, Dunmow * Prosser, Rev. S. Blackheath Park *Prothero, G. Esq. Brasenose College *Pryor, Rey. R. Spelsbury *Pulling, Rev. W. Hereford ** Pusey, Rev. Dr. Canon of Ch. Ch. Oxford *Pusey, Rev. W. B. Maidstone Pym, Rev. F. * Radford, Rev. J. A. Down St. Mary, near Crediton * Raikes, R. Esq. Welton, near Hull *Ramsbotham, Rev. T. Wakefield Randolph, Rey. E. J. Tring *Randolph, Rey. W. Newington, near Folkstone *Randolph, Rey. W. C. Hawkesbury Vicarage Raven, Rey. V. 11, Crescent-place, Burton-crescent *Raven, Rev. J. * Rawle, Rev. R. Cheadle, Staffordshire *Ray, Rev. H. W. West Place, Lan- caster * Redfern, Rev. W. I. Magd. Hall *Reed, Rev. C. Chirton House, Tyne- mouth *Reed, Rev. J. Harold’s Cross, Dublin * Reeve, Mr. W. Leamington *Reid, Rev. C. J. 42, Frederick-street, Edinburgh * Rew, Rev. Charles, Maidstone Rhides, M. T. Esq. Stanmoor Hall, Middlesex *Richards, Edw. Priest, Esq. Cardiff *Richards, Rey. Edw. Tew, Farlington Rectory, Havant * Richards, Rev. W. Upton, 169, Albany Street, London * Richards, Rev. H. M. Ch. Ch. Oxford Rickards, Rev. F. Stowlangtoft, Suffolk *Rickards, E. P. Esq. LIBRARY OF ANGLO-CATHOLIC THEOLOGY. * Riddell, Rev. J. C. B. Harrietsham *Riddle, John B. Esq. 2, Seymour Place, Bristol * Ridgway, Josh. jun. Esq. Wallsuches, near Bolton *Ridley, Rev. W. H. Hambledon *Ridley, N. J. Esq. Ch. Ch. Oxford *Rivaz, C. Esq. Great St. Helen’s London * Roberts, Rev. H. Jesus Coll. Camb. *Roberts, Rev. L. Slaidburn, Clitheroe, Yorkshire *Roberts, Rev. R. Milton Abbas, Dorsetshire *Robertson, Dr. Doctors’ Commons, London * Robertson, Rey. J. C. Beakesbourne, Canterbury *Robertson, Rev. J. C. Cheddington Hemel Hempstead, Bucks *Robertson, Rev. G. S. Esq. 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Biggin Hall, Oundle ** Russell, I. Watts, Esq. Ilam Hall, Ashbourn, Derbyshire * Russell, Rev. S, Printing House Sq., London *Ryde, J. G. Esq. St. John’s College, Oxford Ryder, T. D. Esq. Oriel Coll. Oxford Samler, Rev. J. H. Bampton, Oxon. | Sandford, Rev. G.B. Minshull, Cheshire Sandford, Rev. John, Dunchurch, near Rugby *Sandford, Frederick, Esq. *Sandham, Rev. James *Sandham, C. Esq. Caius College, Cambridge *Sandilands, Hon. and Rev. J. Coston Rectory, Melton Mowbray *Sandon, Lord, 39, Grosvenor-square Sankey, P. Esq. St. John’s Coll. Oxford *Sargeant, Rev. R. Worcester Saunders, Rev. A. P. Charter House *Saunders, Rev. C. Tarrant, Hurton *Savage, Rev. W. Queen’s Coll. Oxford *Savory, J. S. Esq. 16, Somerset Place, Bath Searth, Rev. H. Bathwick, Bath *Schofield, Rich. L. Esq. 20, Coleshill Street, Eaton Square **Scott, Rev. R. Duloe, Cornwall * Scott, Rev. W. Ch. Ch. Hoxton *Scougall, H. B. Esq. C.C.C. Camb. *Scudamore, Rev. W. E. Ditchingham, Bungay *Scudding, Rev. H. Downing College *Selwyn, Rev. W. Canon of Ely Sewell, Rev. W. Exeter Coll. Professor of Moral Philosophy, Oxford *Seymour, E. W. Esq. Porthmawr, Breconshire Seymour, Rev. Sir J. Hobart, Bart., Prebendary of Gloucester *Seymour, Rev. R. Kinwarton, Alcester *Shairp, John C. Esq. Balliol Coll., Oxford *Sharpe, Rev. W. C. M.A. SUBSCRIBERS. *Sharpe, Mr. M. O. Bookseller, 4, Berkeley Square *Sharples, Rev James Hool, War- rington *Shaw, Rev. G. Fen Drayton, near Cambridge *Shaw, Reyv.John, Stoke, Slough, Bucks Shaw, Rev. M. Hawkhurst, Kent *Shea, Rev. Robert Francis Jones *Shedden, Rev. S. Pembroke College *Shelley, Rev. John, Kingsby Rectory, Cheadle, Staffordshire *Shepherd, Rev. S. North Somercote, near Louth, Lincolnshire * Sheppard, J. H.Esq.Queen’s Coll.Oxf. *Sheppard, Rev. J. G. Repton Priory, Burton-on-Trent *Sheppard, Rev. F. M.A. Clare Hall, Cambridge Shield, Rev. W. T. Durham *Shilleto, Rev. Richard, M.A. King’s College, Cambridge *Shilleto, Rev. W. York Shillibeer, Rev. J. Oundle *Shipston-on-Stour Theological Book Society *Shipton, Rev. J. N. Othery, near Bridgewater *Shirreff, Rev. S. B. Birkwell Minden, Warwick *Shirreff, Rev. R. St. John, Blackheath * Shortland, Rev. H. Rector of Twinstead *Short, Rev. A. Ravensthorpe Shuttleworth, Rev. E. *Sidgwick, C. Esq. Skipton, Yorkshire *Sillifant, J. W. Esq. Exeter Coll. Oxf. *Simes, G. F. Esq. *Simms, Rev. E. Bath Simms and Son, Bath Simpson, Rev. H. Bexhill *Simpson, Rev. W. H. Louth, Lincoln- shire *Simpson, R. Esq. *Simpson, Rey. J. D. Sidney Sussex College, Cambridge *Singer, Rev. Dr. I. H., S.F.T.C.D. * Singleton, Rev. R. C. Warden of St. Columba’s College, Stackallan, Ireland Sion College Library *Skeffington, Hon. H. College, Oxford R. Worcester *Skeffington, Hon. T. C. F. Worcester College, Oxford *Skinner, Fitzowen, Esq. 23, Keppel Street, Russell Square *Skinner, Rev. J. Windsor *Skrine, Rev. Middlesex *Slade, Rev. James, Bolton *Sladen, Rev. E. H. M. Bockleton **Slatter, Rev. John *Slight, Rev. H. S. Corpus Christi College, Oxford *Small, Rev. Nath.P. Market Bosworth, Hinckley *Smirke, Sir Robert, London, 5, Strat- ford Place, Oxford-street, London *Smith, Rev. J. Campbell, Dawlish, Devon *Smith, Rev. Edw. Bocking, Braintree Smith, Rev. G. Garvagh, Ireland *Smith, H. T. Esq. Queen’s College, Oxford *Smith, Rev. J. Trinity College, Oxford *Smith, Rev. W. Great Cauford, Wim- borne *Smith, H. W. Esq. *Smith, R. P. Esq. Pembroke College Smith, Rev. H. Sennicotts, Chichester *Smith, Rev. E. Forgue *Smyth, Rev. H. Fenner, Glebe, Johns- town *Smythies, Rev. E. Sheepstead, Lough- borough Snare, Mr. John, Reading Somers, the Countess of, Eastnor Castle, Tewkesbury *Southampton Theological Library *Southwell, Rev. G. Boyton Rectory, Heytesbury, Wilts Sparke, Rev. E. Hapton Vicarage, Norfolk *Spence, Rev. J. *Spencer, Rev. W. Pakenham, Starston, Norfolk Spreat, Mr. W. Exeter *Spry, Rev.J. H. D.D. St.Mary-le-bone Spurgin, Rev. J. C. C. C. Cambridge *Stafford, Rev. J. C. 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